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BOOK    264  nR>^7 


'^N   WORSHIP 


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in  2009  witii  funding  from 

Boston  Library  Consortium  IVIember  Libraries 


littp://www.arcliive.org/details/cliristianworsliipOOducli 


CHRISTIAN   WORSHIP:  6\ 

ITS    OEIGIN    AND    EVOLUTION.  ^ 


Mgr.  L.    DUCHESNE, 

UEUBBE   DE   L'iNSIIinT. 


TRANSLATED  FROM   THE  THIRD   FRENCH  EDITION 

BT 

M.  L.  McOLURE. 

SECOND    ENGLISH    EDITION. 

REYISED,  WITH  CONSIDERABLE  ADDITIONS,  BT  TEE  AUTHOR. 


LONDON: 
SOCIETY  FOR  PROMOTING  CHRISTIAN  KNOWLEDGE, 

NORTHUMBERLAND    AVENUE,    W.O. 

New  York  ;  E.  S.  GOIIRA.M. 
1904. 


''I' 


\ 
A   STUDY  OF  THE  i 

LATIN  LITUEGY  UP  TO  THE  TIME  OF  CHARLEMAGNE. 


[Isstied  itnder  ihc  direction  of  the  Tract  Committee,  who,  having 
already  published  Warren's  valuable  treatise  on  the  Liturgy  o/  the 
Ante-Nioene  Church,  have  thought  it  desirable  to  supplement  that 
work  by  putting  forth  this,  the  most  generally  accepted,  account  of 
the  development  of  Christian  Worship  up  to  the  time  of  Charlemagne. 
The  reader  will  here  sec,  on  tlie  representation  of  a  learned  Roman 
Catholic  writer,  what  changes  tlie  primitive  ceremonies  underwent 
in  the  way  of  development  and  accrelion.} 


PWUTB»   Bl    V.lLLIAJi   CLOWES   A:;B   SOMS,   LlldHdit^ 
IrtjKDON   AND  BECIAEd. 


AUTHOR'S   PEEFACE. 


This  volume  contains  the  description  and  explanation 
of  the  chief  ceremonies  of  Catholic  worship  as  they 
were  performed  in  the  Latin  Churches  of  the  West 
from  the  fourth  to  the  ninth  century.  The  title  is 
somewhat  ambitious,  and  is  not  exactly  that  which 
I  would  have  chosen.  But  I  did  not  feel  justified 
in  disregarding  the  suggestions  of  my  publisher,  and 
have  had  to  relegate  to  the  sub-title  the  description 
which  I  had  in  view. 

The  contents  represent,  in  the  main,  merely  notes 
of  my  lectures.  I  have  dealt  with  this  subject  on 
two  or  three  occasions  in  my  teaching  at  the  Institut 
Catliolique  at  Paris.  My  pupils  and  other  persons 
having  expressed  a  wish  to  have  the  lectures 
printed,  I  am  now  able  to  satisfy  their  desire. 

It  is,  indeed,  but  a  modest  contribution  to  the 
subject,  and  I  make  no  pretension  to  compare  this 
little  book  with  the  great  works  of  the  French  and 
foreign  liturgiologists,  who,  from  the  seventeenth 
century  onwards,  have  explored  every  department  of 
this  vast  domain.  Small  books,  however,  have  their 
use,  and  mine,  perhaps,  may  be  welcomed  by  beginners 
who  want  a  general  view  of  the  subject,  or  by  busy 
people  who  are  engaged  in  kindred  studies  and  desire 

a  2 


iV  AUTHOR  S  PREFACE. 

to  take  a  rapid  survey  of  this  field  of  research. 
Owing,  moreover,  to  the  narrow  limits  which  I  have 
prescribed  for  myself,  I  have  found  it  always  possible 
to  resort  at  first  hand  to  the  original  printed  texts. 

"When  once  we  have  come  down  beyond  the  time 
of  Charlemagne  in  the  West,  and  a  limit  almost 
corresponding  to  it  in  the  East,  we  find  ourselves 
confronted  with  such  an  immense  number  of  litur- 
gical books  that  their  adequate  study  and  classifica- 
tion would  require  more  lives  than  one.  The  great 
and  valuable  works  of  Eenaudot  and  of  Martene  give 
merely  a  faint  idea  of  the  material  stored  up  in  the 
manuscripts  of  libraries.  But  if  we  go  back  to  a 
period  anterior  to  the  ninth  century,  liturgical  books 
are  much  rarer,  and  it  is  not  impossible  to  study  all 
of  them,  and  even  to  throw  light  on  them,  by  com- 
paring them  with  other  historical  documents.  This 
is  what  I  have  attempted  to  do,  without  having 
recourse,  it  is  true,  to  the  manuscripts,  which  are, 
unfortunately,  widely  scattered,  but  confining  myself 
to  the  texts  edited  by  Tommasi,  Mabillon,  Martene, 
Muratori,  and  others.  The  last-named  has  brought 
together  the  principal  documents  in  the  two  volumes 
of  his  Liturgia  Romana  Vetus,  a  work  which  con- 
stitutes a  convenient,  though  doubtless  incomplete, 
Corpus  of  the  ancient  Latin  liturgical  books. 

I  have  devoted  myself  particularly  to  the  Latin 
Liturgy,  consulting  the  Greek  usages  merely  for  pur- 
poses of  comparison.  Our  ancient  Gallican  Liturgy 
— that  of  St.  Caesarius  of  Aries,  of  St.  Germain  of 
Paris,  and  of  St.  Gregory  of  Tours — to  which  the 


author's  preface.  V 

annals  and  councils  of  Merovingian  times  make 
sucli  frequent  reference,  deserves  a  prominent  place 
among  the  venerable  monuments  of  our  ecclesiastical 
antiquities.  I  think  I  have  been  able  to  add  some 
fresh  observations  to  the  conclusions  of  Mabillon  and 
Martene,  particularly  in  that  which  concerns  the 
ritual  of  ordination  and  the  dedication  of  churches. 
It  is,  however,  specially  to  the  Eoman  Liturgy  that 
I  have  directed  my  researches.  Its  history  is  clearly 
more  interesting  to  us  than  that  of  any  other,  since 
for  centuries  it  has  been  the  only  liturgy  of  the  West. 

Although  I  have  not  hesitated,  when  I  found  it 
possible,  to  go  back  earlier  than  the  fourth  century, 
I  have,  however,  for  the  most  part,  confined  myself  to 
a  less  remote  chronological  period.  Attention  might 
be  called  to  very  interesting  liturgical  facts  in  docu- 
ments anterior  to  the  time  of  Constantine,  but  they  are 
isolated  facts,  and  the  documents  are  few,  and  rarely 
explicit.  In  researches  into  this  period,  conjecture  has 
to  play  too  large  a  part,  and  it  is  more  profitable, 
therefore,  to  concentrate  attention  on  a  somewhat 
later  date,  where  both  trustworthy  and  abundant 
material  is  forthcoming. 

With  regard  to  these  primitive  liturgical  forms,  I 
have  not  said  all  that  we  might  wish  to  know  about 
them,  or,  indeed,  all  that  might  be  made  known. 
My  erudition  has  its  limits.  On  the  other  hand,  as  I 
said  before,  it  was  not  my  intention  to  write  a  large 
book,  but  a  small  one.  It  is  for  this  reason  that 
I  have  refrained  systematically  from  off'ering  any 
explanation  as  to  the  connection  between  the  present 


VI  AUTHORS   rilEFACE. 


and  the  ancient  usages.  Such  explanations  would 
be  interminable.  The  same  may  be  said  of  questions, 
having  a  direct  or  indirect  theological  import,  arising 
from  the  consideration  of  certain  rites,  such,  for 
instance,  as  the  epiclesis  of  the  Mass,  the  reconciliation 
of  penitents,  and  ordination.  These  questions  have 
been  carefully  discussed  by  specialists,  but  in  large 
works  commensurate  with  the  importance  of  the 
subject  and  beyond  the  scope  of  the  task  I  have 
undertaken.  If  at  times,  when  lecturing  to  an 
audience  previously  well  prepared,  I  have  been  able 
to  offer  some  solutions  of  these  questions,  in  furnish- 
ing explanations  of  technicalities  and  in  referring  to 
other  writers,  these  were  episodes  which  I  consider 
out  of  place  in  the  present  work,  where  it  would 
be  impossible  to  elaborate  them  in  such  a  way  as  to 
make  them  clear  to  the  ordinary  reader. 

"When  once  I  had  resolved  to  restrict  myself  solely 
to  the  domain  of  history,  it  appeared  incumbent  upon 
me  to  avoid  a  special  theological  terminology.  Not 
that  I  ignore  such  terminology,  or  do  nob  recognise 
its  utility,  but,  having  no  other  aim  in  describing 
very  ancient  usages  than  to  represent  them  as 
they  were  practised  from  the  fourth  to  the  eighth 
century,  it  seemed  best  not  to  speak  of  them  in 
more  precise  language  than  was  in  use  at  that  date. 

Many  works  of  a  nature  similar  to  mine  are 
restricted  to  the  study  of  the  liturgy  properly  so 
called,  that  is,  the  Eucharistic  Liturgy.  I  have 
adopted  a  wider  scheme,  and  have  extended  my 
researches  to  other  ceremonies,  and  here  it  became 


AUTHOE  S   PKEFACE.  VU 

necessary  to  make  a  selection  from  among  the  in- 
numerable manifestations  of  the  Christian  religious 
life.  Some  rites,  such  as  those  of  initiation  and  of 
ordination,  are  so  eminently  essential  that  the  choice 
of  them  was  inevitable  from  the  first.  But  beyond 
these,  selection  became  more  difficult.  I  at  first 
thought  of  taking  the  seven  Sacraments  as  the  basis 
of  my  scheme.  But  this  arrangement,  important  as 
it  is  from  a  theological  point  of  view,  and  even 
from  that  of  later  history,  did  not  fall  in  with  the 
chronological  exigencies  of  my  plan.  The  seven 
Sacraments  will,  indeed,  find  a  place  in  this  book, 
but  only  such  a  place  as  they  occupy  in  Christian 
antiquity,  that  is,  somewhat  scattered,  and  differing 
from  each  other  in  importance.  I  have  consequently 
adopted  another  system.  I  have  selected  such  cere- 
monies as  have,  in  a  somewhat  marked  manner,  the 
character  of  collective  acts,  that  is,  that  are  ecclesi- 
astical in  the  true  sense  of  the  word,  and  have  a  direct 
bearing  on  the  life  and  development  of  the  local  church. 
These  are  almost  always  recognisable  from  the  circum- 
stance that  they  were,  as  a  general  rule,  transacted  in 
an  assembly  of  the  whole  Church,  and  presided  over 
by  the  bishop,  surrounded  by  all  his  clergy.  It  is  for 
this  reason  that  no  mention  will  be  found  in  these 
pages  of  funerary  ritual,  which  is  of  an  absolutely 
private  nature,  and  which,  with  the  exception  of 
special  formularies  for  the  Mass,  has  no  very  ancient 
features.  For  the  same  reason  I  have  omitted  all 
that  concerns  ministration  to  the  dying,  baptism 
and    penance    administered    in    extremis,    extreme 


viii  authoe's  peeface. 

unction,  and  prayers  for  the  departing.  All  these 
rites,  necessarily  accomplished  apart  from  any 
ecclesiastical  assembly,  lack  that  publicity  which  is 
the  ordinary  and  prescribed  condition,  for  example, 
of  baptism  and  ordination.  If  I  have  admitted 
marriage,  which  has  rather  the  aspect  of  a  family 
ceremony  than  that  of  an  ecclesiastical  act,  it  is 
because  marriage  implies  a  publicity  beyond  that 
of  the  family  circle,  and  brings  together  all  the 
members  of  the  local  Christian  community.  The 
bride  and  bridegroom  are  married  before  the  Church, 
and  not  solely  in  the  presence  of  God  and  their  imme- 
diate family  and  friends.  It  was  also  necessary  to 
exclude  from  this  work  all  the  forms  for  the  venera- 
tion of  saints,  relics,  images,  and  for  the  benediction 
of  houses,  firstfruits,  etc.  It  would  require  another 
volume  to  deal  adequately  with  these  varied  mani- 
festations of  individual  and  popular  piety,  which  have 
received  the  protection,  and  indeed  the  encouragement, 
of  the  Church,  without  having  been  elevated  by  her 
to  the  dignity  of  those  great  rites  which  constitute 
the  actual  procedure  of  the  ecclesiastical  authority 
— that  is,  of  the  Christian  priesthood.  There  is  no 
place  in  this  book  for  the  consideration  of  the  forms 
employed  by  the  individual  worshipping  God  in 
private.  It  is  concerned  solely  with  the  assembly  of 
Christians  in  the  Church,  and  the  prayers  dealt  with 
will  therefore  always  have  a  collective  character, 
in  whatever  measure  the  various  members  of  the 
congregation  may  join  in  their  outward  expression. 
To  this  first  limit  which  I  have  set  myself  must 


A.UTHOR  S  PEEFACE,  LX 

be  added  a  chronological  one.  As  I  did  not 
intend  to  treat  of  anything  posterior  to  the  eighth 
century,  I  ^have  been  obliged  to  omit  certain  cere- 
monies, some  of  them  even  of  an  imposing  character, 
which  were  not  introduced  until  a  later  date,  or  of 
which  the  ritual  has  come  down  to  us  in  a  form  too 
far  removed  from  its  primitive  condition.  I  allude 
especially  to  the  rites  connected  with  the  inaugura- 
tion of  sovereigns,  an  act  of  great  importance, 
whether  viewed  from  the  political  or  the  religious 
standpoint.  In  France  this  ceremony  is  not  older 
than  the  accession  of  the  Carlovingian  kings,  and  if 
we  have  reason  to  believe  that  it  was  practised  some- 
what earlier  in  the  British  Isles  and  in  Spain,  there 
is  no  document  extant  which  enables  us  to  gather 
the  details  of  the  ceremony  at  that  remote  date. 
The  various  rituals  for  the  consecration  of  the 
emperors  in  the  basilica  of  St.  Peter  at  Kome  have 
been  recently  classified,  but  none  of  them,  in  my 
opinion,  goes  back  even  as  far  as  the  ninth  century. 

Such  is  the  scope  of  the  present  volume.  I  have 
thought  it  necessary  to  define  it,  in  order  that  the 
reader  may  not  look  for  that  which  I  was  neither 
capable  nor  desirous  of  including  within  its  pages.  It 
merely  remains  for  me  to  add  that  the  work  I  set  my- 
self to  accomplish  was  that  of  the  historian,  or  perhaps 
even  of  the  antiquary,  and  that  I  had  not  the  least 
desire  to  protest  against  the  changes  introduced  into 
liturgical  usages  in  the  course  of  centuries  or  by  the 
decisions  of  competent  authorities.  It  is  possible  to 
take  an  interest  in  the  history  of  the  Merovingians 


X  author's  pkeface. 

witliout  being  suspected  of  harbouring  a  secret  ani- 
mosity against  Pepin  d'Heristal  and  Hugh  Capet. 

Neither  was  my  main  object  that  of  edification. 
This  book  is  by  no  means  one  to  take  to  church  to 
help  the  faithful  to  follow  ceremonial  worship  more 
intelligently.  There  is  a  work  which  has  been  written 
for  this  purpose,  and  which  is  admirably  suited  to  it — 
I  allude  to  the  AnnSe  Liturgique  of  Dom  Gu^ranger. 
If,  however,  my  volume  is  merely  a  text-book,  I  do 
not  think  that  its  perusal  can  tend  to  lessen  in  the 
reader,  whoever  he  may  be,  that  reverence  and 
affectionate  devotion  which  the  venerable  rites  of 
our  ancient  mother  the  Catholic  Church  are  entitled 
to  command.  If  any  expression  has  escaped  me 
which  might  be  construed  otherwise,  I  should  deeply 
regret  it.  These  ancient  rites  are  doubly  sacred,  for 
they  come  to  us  from  God  through  Christ  and  the 
Church.  But  they  would  not  possess  in  our  eyes  such 
a  halo  of  glory  about  them  had  they  not  also  been  sanc- 
tified by  the  piety  of  countless  generations.  Through- 
out how  many  centuries  have  the  faithful  prayed 
in  these  words !  What  emotions,  what  joys,  what 
affections,  what  tears,  have  found  their  expression  in 
these  books,  these  rites,  and  these  prayers  !  I  count 
myself  happy  indeed  to  have  laboured  in  shedding 
fresh  light  upon  an  antiquity  thus  hallowed,  and. I 
gladly  repeat  with  the  neocorus  of  Euripides — 

KXeti'os  8'6  TTovos  jJ-OL 
OeoiaLv  SovXav  x^p'  ^X^'-^'i 
ov  OvaroL's  aW  dOavdroLS' 

ovK  aTTOKajxyu).  Ion,   134, 


TRANSLATOR'S    PREFACE. 


The  translator  has  to  tliank  several  friends  for 
looking  over  the  proof-sheets  while  the  work  was 
passing  through  the  press,  and  among  them  the 
Rev.  Canon  F.  E.  Warren,  B.D.,  F.S.A.,  whose 
extensive  liturgical  knowledge  has  been  freely 
drawn  upon  whenever  a  difficulty  arose  as  to 
the  English  equivalents  of  technical  terms. 

Since  the  third  edition  of  this  work  was  published 
a  few  weeks  ago  in  Paris,  Mgr.  Duchesne  has 
contributed  some  additional  notes  to  the  English 
version,  in  order  to  meet  certain  late  criticisms. 
With  these  exceptions,  and  the  addition  of  a  few 
short  notes  by  the  translator  marked  [Tr.],  the 
English  edition  represents  the  French  original  in  its 
integrity. 

CJirisimas,  1902. 


TRANSLATOE'S  PREFACE  TO  THE 
SECOND  EDITION. 


The  text  of  the  second  English  edition  has  been  revised  by 
the  Author,  who  has  made  some  important  additions.  The 
so-called  Peregrinatio  Silviae  is  now  attributed  to  its  real 
authoress,  a  Spanish  Eeligious  (p.  490),  and  her  description  of 
the  services  at  Jerusalem,  given  in  the  Appendix;,  has  been 
revised  from  the  latest  edition  of  the  Arezzo  MS.,  that  of 
Mons.  Paul  Geyer.  In  response  to  several  requests,  an 
English  translation  of  this  excerpt  has  been  added  on  p. 
547,  et  seq.  For  this  I  am  mainly  indebted  to  my  brother, 
the  Eev.  George  Herbert,  who  had  the  advantage  of  many 
criticisms  and  suggestions  from  so  eminent  a  scholar  as  the 
late  Canon  Chas.  Evans,  formerly  Headmaster  of  King 
Edward's  School,  Birmingham, 

Mgr.  Duchesne  has  also  inserted  in  the  Appendix,  the 
text  of  the  Uxultet  of  Bari,  which  will  be  found  on  p.  543. 

In  order  not  to  disturb  the  pagination  of  the  previous 
edition,  which  is  uniform  with  that  of  the  French,  the  new 
matter  introduced  into  the  text  has,  when  it  occupies  one 
or  more  pages,  been  distinguished  by  a  letter  in  addition  to 
the  number. 

All  Saints'Day,  1904. 


P.S. — Delete  the  sentence  in  Note  2,  p.  256,  beginning,  "  I  regret  that 
I  have  been  prevented,"  etc.,  as  Mgr.  Duchesne  subsequently  saw,  and 
has  printed  in  this  edition,  the  ExuUets  referred  to. 


TABLE  OF  CONTENTS. 


PACK 

Pbefacb  ...  ...  ...  ...  ...  ...  •..      iii 

CHAPTER  I. 

ECCLESIASTICAL  AREAS. 

§  1.  Jewish  and  Christian  Communi ties     ...  ...            ...            ...        1 

§  2.  Local  Churches — Episcopal  Dioceses  ...            ...            ...              11 

§  3.  Ecclesiastical  Provinces        ...            ...  ...            ...            ...       13 

§  4.  Patriarchates — National  Churches  ...            ...            ...             23 

CHAPTER  II. 

THE  MASS  IN  THE  EAST. 

§  1.  The  Liturgy  in  Primitive  Times        ...  ..,  ...  ...      46 

§  2.  The  Syrian  Liturgy  in  the  Fourth  Century  ...  ...  65 

§  3.  The  Oriental  Liturgies  ...  ...  ...  ...  ...      64 

(1)   Syria,   p.  65 ;    (2)  Mesopotamia    and    Persia,  p.   69 ;    (3) 
CsBsarea  and  Constantinople,  p.  71 ;  (4)  Armenia,  p.  73 
§  4.  The  Alexandrine  Liturgy  ...  ...  ...  ...  75 

(1)  The  Buchologion  of  Sarapion,  p.  75 ;   (2)  Later  Liturgies, 
p.  79 
§  5.  Later  Modifications  ...  ...  ...  ...  ,„      82 

CHAPTER  III. 

THE  TWO  LITURGICAL  USES  OF   THE  LATIN  WEST. 

§  1.  The  Roman  and  Gallican  Uses  ...  ...  ...  ...  86 

§  2.  Origin  of  the  Galilean  Use  ...  ...  ...  ,,.      90 

§  3.  Fusion  of  the  Two  Uses...  ...  ...  ...  ...  96 


XIV  TABLE   OF  CONTENTS. 

CHAPTER  IV. 

LITURGICAL  FORMULARIES  AND  BOOKS. 

PAGS 

§  1.  The  Forms  of  Prayer  .i.  ...  ...  ...  ...    106 

§  2.  The  Lections    ...  ...  ...  ...  ...  ...  112 

§  3.  The  Chants  ...  ...  ...  ...  ...  ...     113 

CHAPTER  V. 

ANCIENT  BOOKS  OF  THE  LATIN  RITE. 

§  1.  Eoman  Books  ...  ...  ...  ...  ...  ...  120 

(1)  The  Gregorian   Sacramentary,  p.  120 ;   (2)  The  Gelasian 
Sacramentary,  p.  125  ;  (3)  The  Missale  Francorum,  p.  134  ;  (4) 
The  Leonian  Sacramentary,  p.  135 ;  (5)  The  Koll  of  Kavenna, 
p.  144 ;  (6)  The  Ordines  Eomani,  p.  146 
§  2,  Gallican  Books        ...  ...  ...  ...  ...  ...     151 

(7)  The  Missale  Gothicum,  p.  151 ;  (8)  The  Missale  Gallicanum 
Vetvs,  p.  152;  (9)  Masses  published  by  Mone,  p.  153;  (10) 
The  Lectionary  of  Luxeuil,  p.  154;  (11)  The  Letters  of 
St.  Germain  of  Paris,  p.  155 ;  (12)  British  and  Irish  Books, 
etc.,  p.  156;  ri3)  The  Bobbio  Missal,  p.  158;  (14)  Ambrosian 
Books,  p.  160 

CHAPTER  VI. 

THE   ROMAN  MASS  161 

CHAPTER  VII. 

THE  GALLICAN  MASS  ...  ...  ...  ...  ...     189 

CHAPTER  VIII. 

THE   CHRISTIAN  FESTIVALS. 

§  1.  Usual  Observance  of  the  Week    ...  ...  ...  „,  228 

§  2.  The  Ember  Days    ...  ...  ...  ...  ...  ...     232 

§3.  Holy  Week       ...  ...  ...  ...  ...  ...  234 

§  4.  Movable  Feasts        ...  ...  ...  ...  ...  ...     235 

(1)  The  Computation  of  Easter,  p.  236 ;  (2)  Eastertide,  p.  239 ; 
(3)  Lent,  p.  241 ;  (4)  Holy  Week,  p.  247 
5.  The  Immovable  Feasts  ...  ...  ...  ...  ...  257 

(1)  Christmas  and  Epiphany,  p.  257;  (2)  The  Festivals  after 
Christmas,  p.  265b  ;  (3)  The  Festivals  of  the  Virgin  and  St. 


TABLE  OF   CONTENTS,  XV 

PAGE 

John  Baptist,  p.  269 ;  (4)  The  Festival  of  the  Ist  of  January, 
p.  273;  (5)  The  Festivals  of  the  Holy  Cross,  p.  274;  (6) 
St.  Michael  and  the  Maccabees,  p,  276 ;  (7)  The  Festivals  of 
the  Apostles,  p.  277;  (8)  The  Martyrs  and  other  Local 
Festivals,  p.  283 ;  (9)  Fasts,  Octaves,  and  Litanies,  p.  285 ; 
(10)  Calendars  and  Martyrologies,  p.  289 

CHAPTER  IX. 

CEEEMONIES  OF  CHEISTIAN  INITIATION. 

§1.  Baptism  according  to  the  Koman  Usage  ...  ...  ...    294 

(1)  Eites  of  the  Catechumenate,  p.  295;    (2)  Preparation  for 
Baptism,  p.  298 ;   (3)  Blessing  of  the  Holy  Oils,  p.  305 ;   (4) 
Baptism,  p.  308;   (5)   Confirmation,  p.  314;    (6)  First  Com- 
\^  munion,  p.  315 

§  2.  The  Galilean  Baptismal  Rite       ...  ...  ...  ...  316 

(1)  The  Catechumenate,  p.  317;   (2)  Preparation  for  Baptism, 
p.  319 ;  (3)  Baptism  and  Confirmation,  p.  320 
§  3.  The  Initiatory  Eites  in  the  Churches  of  the  East  ...  ...    327 

§  4.  Comparison  of  Eites,  and  their  Antiquity  ...  ...  ,.,  331 

§5.  The  Eeconciliation  of  Heretics  ...  ...  ...  ,,.    338 

CHAPTEE  X. 

ORDINATION. 

§  1,  The  Ecclesiastical  Hierarchy       ...  ...  ...  ...  342 

§2.  Latin  Ceremonies  of  Ordination  ...  ...  ...  ...    350 

§3.  Ordinations  at  Eome      ...  ...  ...  ...  ...  352 

(1)  The  Minor  Orders,  p.  352 ;  (2)  The  Ordinations  at  the  Ember 
Seasons — that  is,  of  Priests  and  Deacons,  p.  353;   (3)  The 
Ordination  of  Bishops,  p.  359;   (4)  Ordination  of  the  Pope, 
p.  362 
§  4.  Ordinations  according  to  the  Galilean  Eite       ...  ...  ,,,     363 

§5.  Ordinations  in  the  East ...  ...  ..»  ...  ,.,  375 

CHAPTER  XI. 

LITURGICAL  VESTMENTS  379 

(1)  The  Tunicle  and  the  Plaueta,  p.  379 ;  (2)  The  Dalmatic, 
p.  382 ;  (3)  The  "  Mappula  "  and  the  Sleeves,  p.  383 ;  (4)  The 
Pallium,  p.  384 ;  (5)  The  Stole,  p.  390 ;  (6)  Shoes  and  Head- 
dress, p.  395;  (7)  The  White  Saddle-cloth  of  the  Eoman 
Clergy,  p.  396 ;  (8)  The  Crozier  and  Ring,  p.  397 


XVI  TABLE   OF   CONTENTS. 

CHAPTER  XII. 

THE  DEDICATION  OF   CHUECHES. 

PAGB 

§  1.  Buildings  consecrated  to  Christian  Worship     ...  ...  ...    399 

§  2.  Koman  Dedication  Kites  ...  ...  ...  ,.,  403 

§  3.  Gallican  Dedications  ...  ...  ...  ...  „.    407 

CHAPTER  XIII. 

THE  CONSECEATION  OF  VIRGINS. 

§  1.  The  Profession  of  Virgins  ...  ...  ...  ,.,  419 

^  2.  The  "Ritea  of  the  Velatio  Virginum      ...  ...  ...  ...     424 

(1)  The  Koman  Use,  p.  424;  (2)  The  Gallican  Use,  p.  425 

CHAPTER  Xiy. 

THE  NUPTIAL  BLESSING  428 

CHAPTER  XV. 

THE  EECONOILIATION  OF  PENITENTS  435 

CHAPTER  XYI. 

THE  DIVINE  OFFICE , 446 

APPENDIX. 

1.  The  Roman  Ordines  from  the  Manuscript  of  St.  Amand    ...  „,  455 

2.  The  Roman  Ordo  for  the  Three  Days  before  Easter   ...  ...  481 

3.  The  Dedication  Ritual  in  the  Sacramentary  of  Angouleme  ...  485 

4.  The  Dedication  Ritual  according  to  the  Use  of  the  Bishop  of  Metz  487 

5.  Order  of  the  Offices  at  Jerusalem  towards  the  End  of  the  Fourth 

Century     ...  ...  ...  ...  ...  ...  ...    490 

6.  The  Canons  of  Hippolytus  ...  ...  ...  >••  524 

7.  The  ^xwZfet  of  Bari  ...  ...  ...  ...  ...  ...    543 

Translator's  Note.     Early  Greek  form  of  the  Ave  Maria  . . .  546 

English  Translation  of  No.  5  (Pilgrimage  of  Etheria  (Silvia)  )  ...    547 

Index       ...  ...  ...  ...  ...  ...  ...  579 


CHEISTIAN    WOKSHIP 

ITS    ORIGIN    AND    EVOLUTION. 


CHAPTEE  I. 

ecclesiastical  aeeas. 

§  1. — Jewish  and  Christian  Communities. 

The  Cliristian  Churcli  arose  out  of  Judaism.  It  was  at 
Jerusalem  that  the  preaching  of  the  Gospel  had  its  begin- 
ning, and  it  was  through  the  medium  of  the  Jewish  com- 
munities of  the  Eoman  Empire  that  it  reached  the  pagan 
world. 

These  Jewish  colonies  dated  back  to  the  time  of 
Alexander's  successors.^  The  Seleucidse  an(J  the  Ptolemies, 
who  did  so  much  to  Hellenise  the  East,  were  not  less 
successful  in  their  efforts  to  force  Judaism  beyond  its 
national  limits.  These  two  objects  were  subsidiary  to  each 
other.     The  new  towns  which  were  springing  up  throughout 

1  See  Mommsen,  Bom.  GescMcMe,  vol.  v.  p.  489,  et  seq. ;    Schiirer,  Gesch. 
des  Jud.  Volhes,  voL  ii.  p.  49.3. 

B 


2  CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION, 

the  East  were  in  need  of  an  increase  of  population  to 
ensure  their  prosperity.  Since  the  time  of  the  Exile  the 
Jews  had  greatly  increased  in  numbers,  and  colonists  could 
readily  be  obtained  from  amongst  them.  Several  dynasties  of 
Asiatic  rulers — Assyrians,  Babylonians,  Medes,  and  Persians 
— had  already  had  demonstration  of  the  tractable  nature  of 
the  Israelites,  of  their  disinclination  to  play  any  part  in 
politics,  and  of  their  resigned  and  passive  loyalty  to  their 
conquerors.  No  sovereign  could  wish  to  have  more  faithful 
subjects  provided  he  was  careful  that  their  religious  customs 
should  not  be  interfered  with.  This  was  of  vital  importance. 
The  Jews  might  be  brought  to  live  in  the  midst  of  Greeks, 
to  speak  G-reek,  and  even  to  forget  Hebrew ;  but  to  convert 
them  to  polytheism  was  a  thing  not  to  be  thought  of. 
Antiochus  Epiphanes,  who  attempted  it,  could  not  congratu- 
late himseK  on  the  success  of  his  endeavour.  On  the  other 
hand,  apart  from  the  question  of  religious  assimilation,  it 
was  impossible  to  make  a  Jew  into  a  true  Greek,  a  citizen 
of  an  Hellenic  town.  This  constituted  an  obstacle  to 
colonisation,  but  it  was  surmounted  by  arranging  that 
the  Jewish  colonists  should  not  be  introduced  among 
the  body  of  citizens,  but  assigned  a  privileged  position 
among  those  who  were  non-citizens.  They  possessed  an 
entirely  separate  administrative  and  judicial  organisation, — 
a  privilege  not  shared,  for  instance,  by  the  Syrians  of  Antioch 
or  the  Egyptians  of  Alexandria.  Each  Jewish  community 
rendered  obedience  to  its  own  particular  rulers,  chosen  from 
among  its  members;  it  constituted  a  sort  of  subordinate 
city,  occupying  an  intermediate  position  between  the  Hellenic 
city  and  the  subject  population.  The  religious  scruples  of 
the  Jews  were,  moreover,  respected  by  law ;  they  could  not 
be  compelled  to  break  the  Sabbath,  as,  for  instance,  by 
appearing  in  a  court  of  justice,  and  they  were  exempt  from 
certain  burdens  which  were  repugnant  to  them,  such  as 
military  service. 


ECCLESIASTICAL  AEEAS.  3 

It  was  not  only,  however,  into  the  cities  of  recent 
foundation  that  Jewish  colonies  were  introduced;  we  find 
them,  and  that  at  an  early  date,  in  the  Greek  cities  of  the 
^gean.  There  again  they  played  a  part  amongst  the 
"instruments  of  government"  according  to  the  custom  of 
the  Macedonian  dynasties.  Into  the  midst  of  this  restless 
population,  stirred  periodically  by  the  remembrance  of  their 
ancient  freedom,  the  Jews  imported  an  element  of  order  and 
loyalty  to  the  established  rule. 

Once  founded,  these  Jewish  colonies  developed  rapidly, 
both  by  the  natural  increase  of  population,  and  the  sponta- 
neous immigration  of  their  fellow-countrymen  from  Palestine, 
as  well  as  by  proselytism.  Proselytism  was  favoured  at  this 
particular  moment  by  the  decay  of  religious  belief  throughout 
the  whole  of  Greece.  Jewish  ideas  with  regard  to  the 
divinity,  even  if  they  differed  widely  from  the  polytheism 
of  the  people,  were  not  opposed  to  the  tenets  of  the  Greek 
philosophers,  which  had  spread  largely  among  the  cultivated 
classes.  In  that  period  of  servility,  the  better  spirits  within 
the  recently  founded  cities  where  the  Greek  decadence 
was  unhappily  allied  to  the  old  corruption  of  the  East, 
might  by  a  moral  reaction  be  attracted  towards  Judaism. 
The  Jew,  moreover,  far  removed  from  Jerusalem  and  the 
Temple,  displayed  nothing  narrow  or  exclusive  in  his  faith, 
and  became  readily  disposed  to  making  converts.  Many 
Jewish  books  were  in  circulation,  in  most  cases  under  fictitious 
names,  setting  forth  monotheism  and  a  pure  worship.  Alle- 
gory, boldly  employed,  veiled  those  features  of  Hebrew 
history  which  might  have  offended  the  sesthetic  sense  of  the 
Greek,  and  presented  them  in  such  a  philosophic  form  as 
fell  in  with  the  fashion  of  the  time.  Philo  of  Alexandria 
was  the  most  celebrated  writer  of  this  school.  The  principal 
obstacle  to  this  kind  of  propaganda  was  the  difficulty  of  con- 
version without  a  change  of  nationality.  However  diluted 
the  Judaism  of  Philo  might  be,  it  still  remained  a  religion 


4  CHEISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

peculiar  to  a  foreign  nation,  and  it  was  necessary  to  become 
a  Jew  in  order  to  worship  the  god  of  the  Jewish  people. 
On  the  other  hand,  the  Greeks  for  some  time  past  had 
combined  a  respect  for  the  externals  of  worship  with  the 
greatest  latitude  of  opinion  as  to  their  ef&cacy,  and  even  as 
to  the  nature  of  the  gods.  Philosophical  speculation  could 
readily  be  pursued  without  abandoning  the  national  religion. 
Such  a  state  of  things,  however,  was  not  very  favourable,  on 
the  whole,  to  the  spread  of  Jewish  belief  among  the  true 
Hellenic  population.  There  is  ground  to  think  that  the 
Jewish  propaganda  obtained  its  chief  success  in  another 
direction,  namely,  among  those  subject  peoples  without  home 
or  country,  who  were  legally  incapable  of  citizenship,  and  for 
whom  union  with  the  Jewish  community  meant  a  step 
upwards  politically,  while  at  the  same  time  their  initiation 
into  the  worship  of  God  meant  a  step  upwards  spiritually. 

However  this  may  be,  it  is  certain  that  the  Jewish 
communities  in  the  East,  as  also  in  Greece,  had  attained  a 
considerable  development  by  the  time  these  countries  were 
transferred  to  the  Eoman  rule.  The  Eomans  accepted  the 
situation  and  maintained  and  safeguarded  the  privileges 
granted  to  the  Jews  by  the  Macedonian  rulers.  This  orga- 
nisation was  part  of  the  political  machinery,  and  they  were 
careful  not  to  destroy  it.  They  refrained,  however,  from 
importing  it  into  the  West.  There  was  no  doubt  a  Jewish 
colony  in  Eome,  and  that  at  a  fairly  early  date  ;  but  it  had 
no  privileged  position.  More  than  once — under  Tiberius  in 
A.D.  19,  and  under  Claudius  in  A.D.  54 — it  was  broken  up, 
and  its  members  driven  out  of  Italy.  Eome,  moreover, 
was  at  this  period  a  semi- Greek  city,  and  it  was  among  its 
Greek-speaking  inhabitants  that  the  Jews  were  to  be  found, 
a  fact  which  is  evidenced  by  the  exclusively  Greek  inscrip- 
tions on  their  tombs.  The  Jews  never  translated  the 
Scriptures*  into  Latin.  The  influx  of  their  nation  into  the 
West  is  posterior  to  the  early  ages  of  Christianity. 


ECCLESIASTICAL   AEEAS.  5 

Safeguarded  outwardly  by  their  privileges,  provided  with 
a  recognised  organisation,  the  Jewish  communities  of  Greek- 
speaking  countries  were  not  attached  to  each  other  by  any 
external  bond.  Their  connection  with  the  political  authorities 
at  Jerusalem  was  never  manifest,  not  even  during  the 
short  period  in  which  the  Maccabees  made  the  Holy  City 
the  capital  of  a  small  independent  kingdom.  But  the  Jews 
felt  themselves  to  be  closely  united  together  by  the  strongest 
ties, — by  a  common  religion,  and  by  a  keen  patriotic  feeling, 
which,  although  uninfluenced  for  the  moment  by  any  political 
hopes,  was  still  fostered  by  mysterious  aspirations.  Jerusalem, 
whatever  her  temporal  rulers  might  be,  always  remained  the 
ideal  centre,  the  lodestar  of  the  whole  Jewish  Dispersion. 
The  ties  which  bound  them  to  her  were  the  annual  tribute 
of  the  half-shekel,  which  every  Israelite  paid  to  the  Temple 
of  the  Lord,  and  the  pilgrimage  thither,  which  every  Jew 
had  to  make  at  least  once  in  his  lifetime. 

In  contradistinction  to  the  Holy  City,  Eome  assumed  in 
the  Jewish  mind,  before  long,  the  position  of  metropolis  of 
the  pagan  world.  The  Greek  kingdoms  having  passed  away, 
and  the  ancient  Greek  cities  having  been  reduced  to  insigni- 
ficance, it  was  to  the  Italian  capital  that  the  spirit  of  Hel- 
lenism turned.  The  opposition  between  these  centres  soon 
manifested  itself.  From  the  time  of  the  persecutions  of 
Epiphanes  onward,  the  Jewish  race  had  been  swayed  by  an 
undercurrent  of  hatred  against  Greek  paganism — against  the 
whole  Hellenistic  spirit,  institutions,  art,  and  religion.  Jeru- 
salem was  the  source  from  whence  this  undercurrent  flowed. 
Here  it  was  felt,  and  here  it  was  preached,  that  there  could 
be  no  truce  between  the  empire  of  falsehood  and  evil,  which 
from  this  time  forward  had  its  throne  in  the  great  Babylon 
of  the  West,  and  the  kingdom  of  God,  which  the  Messiah 
was  shortly  to  set  up  in  the  Holy  City  of  David. 

We  know  how  these  hopes  were  frustrated.  An  open 
struggle  at  length  broke  out  under  the  shadow  of  the  Temple 


6  CHRISTIAN   WORSHIP:   ITS   ORIGIN    AND   EVOLUTION. 

between  the  chief  priests  and  the  leaders  of  the  fanatical 
masses.  The  triumph  of  the  latter  was  soon  expiated  by 
the  destruction  of  Jerusalem  and  its  sanctuary.  Attempts 
at  reprisals  under  Trajan,  and  again  under  Hadrian,  were 
promptly  suppressed.  As  a  result  of  these  misfortunes,  the 
Jews  of  the  Eoman  Empire  were  driven  into  an  increasing 
antagonism  to  the  world  in  which  they  had  to  live.  Be- 
coming daily  more  isolated,  it  devolved  on  the  Christians  to 
conduct  the  propaganda  of  monotheism.  The  Jews  still,  doubt- 
less, constituted  a  nation,  even  more  strongly  characterised 
than  before,  and  they  still  preserved,  even  after  the  destruc- 
tion of  the  Temple,  a  centre,  somewhat  theoretical  it  is  true, 
in  the  Talmudic  school  of  the  Tiberiad.  But  it  soon  became 
evident  that  the  future,  or  at  all  events  the  immediate  future, 
did  not  belong  to  them  either  in  the  sphere  of  politics  or  in 
the  domain  of  religion. 

Their  former  privileges  were,  nevertheless,  maintained, 
and  in  this  particular  their  position  was  a  much  stronger 
one  than  that  of  the  Christian  communities  which  had 
separated  from  them. 

This  separation  was  the  foundation  of  the  Church.  It  is 
not  my  aim  to  write  here  the  history  of  the  beginnings  of 
Christianity.  The  general  facts  are  well  known.  The  apostles 
of  Christ,  as  soon  as  they  arrived  in  a  locality,  placed  them- 
selves in  communication  with  the  Jewish  community,  preached 
in  their  synagogue,  and  set  forth  the  object  of  their  mission. 
It  does  not  appear  that  they  ever  were  completely  successful, 
and  that  the  entire  Jewish  colony  in  any  place  accepted  the 
Gospel.  In  most  cases,  after  having  recruited  a  certain 
number  of  adherents,  they  and  their  disciples  were  excom- 
municated by  the  elders  of  the  synagogue.  They  then 
founded  a  fresh  group,  schismatical  in  relation  to  the  older 
one,  with  its  separate  meetings  and  with  a  distinctive 
spirit,  doctrine,  and  government.     This  was   the   origin  of 


ECCLESIASTICAL   AREAS.  7 

the  local  Christian  communities,  the  beginning  of  the  body 
of  the  faithful — in  a  word,  the  Church  of  Jesus  Christ. 

Detached  one  after  another  from  the  Jewish  com- 
munities, and  rapidly  increased  by  an  active  propaganda 
among  the  pagan  population,  the  Christian  Churches  soon 
realised  that  they  were  united  together  by  a  common  feeling 
of  faith,  hope,  and  charity.  The  more  they  spread  and  in- 
creased in  strength,  the  stronger  this  feeling  revealed  itself. 
It  was  a  new  religious  brotherhood,  a  loftier  and  more 
ideal  nationality  looking  for  its  realisation  in  the  near  future. 
Although  on  the  earth,  and  in  the  world  of  reality,  its 
expansion  was  not  that  of  a  race,  nor  its  estabKshment  a 
national  one,  for  it  had  no  local  religious  centre  answering 
to  Jerusalem  and  its  Temple.  It  is  true  that  this  latter 
feature,  which  accentuated  so  strongly  the  difference 
between  Jew  and  Christian,  was  soon  to  disappear.  The 
triumph  of  Titus  increased  for  a  moment  the  resemblance 
between  these  two  religious  nations,  both  living  in  the 
heart  of  the  Empire,  and  on  several  points  in  opposition 
to  it. 

Any  resemblance  and  relationship  between  them  was 
rather  the  resemblance  and  relationship  of  two  hostile 
brothers.  The  question  of  privileges  made  this  apparent 
from  the  outset.  The  Jewish  communities  were  recognised ; 
the  Christian  communities  were  not.  Their  existence  was 
in  contradiction  to  the  law,  and  their  development  soon  came 
to  be  considered  wholly  incompatible  with  the  constitution, 
and  even  with  the  spirit,  of  the  Empire.  Hence  the  state  of 
insecurity,  and  at  times,  of  terror,  in  which  the  Christians 
lived  until  the  reign  of  Constantino. 

I  have  laid  emphasis  on  the  historical  tie  which  connected 
the  first  Christian  Churches  with  the  Jewish  communities 
scattered  over  the  Greek-speaking  world,  because  so  close  a 
relationship  could  not   fail   to  be   an   important   factor  in 


8  CHEISTIAN  WORSHIP:   ITS   OEIGIN   AND   EVOLUTION. 

determining  the  organisation  of  ecclesiastical  government, 
and  the  form  of  public  worship. 

The  Christian  Churches  appear  before  us  in  the  earliest 
documents  as  having  over  them  a  hierarchy  of  two  or  three 
grades.  The  lowest  grade  is  that  of  the  ministers,  or  serving 
brethren,  to  whom  were  entrusted  temporal  matters,  and  who 
exercised  the  lower  functions  of  divine  worship.  These  were 
the  deacons.  Above  them  were  the  "  elders,"  preshyteri,  priests, 
or  the  "inspectors,"  ejoiscopi,  bishops.  It  is  clear  that  in 
early  times  the  use  made  of  these  terms  was  variable,  as  were 
also  the  functions  assigned  to  the  persons  they  designated.  At 
any  rate,  it  is  certain  that  the  priests  or  bishops  who  directed 
a  local  community,  recognised  the  apostles,  of  whatever 
order,  as  possessed  of  superior  authority,  and  as  the  founders 
and  spiritual  masters  not  only  of  an  isolated  Christian  body, 
but  either  of  all  Christian  bodies  generally,  or  of  those  of 
particular  regions.  As  these  great  leaders  gradually  passed 
away,  a  definitive  hierarchy  made  its  appearance.  In  each 
town,  all  the  Christians  and  all  their  directors,  preshyteri, 
episcopi,  were  ranged  under  a  chief  bishop,  to  whom  this  name 
of  bishop  was  shortly  after  exclusively  applied.  Around 
him,  and  constituting  with  him  a  college,  were  his  priest- 
counsellors;  beneath  them  the  deacons,  who  in  their  func- 
tions, already  become  varied  and  numerous,  were  not  long 
after  assisted  by  a  whole  staff  of  inferior  ministers. 

The  question  has  been  raised  how  far  all  this  organisation 
grew  out  of  that  of  the  Jewish  communities.  It  appears  to 
me  to  have  had  its  origin  above  all  in  the  nature  of  things. 
It  is  indeed  difficult  to  imagine  a  community  of  the  sort 
that  we  are  dealing  with,  without  a  council,  a  staff  of  working 
functionaries,  and  a  head  able  to  act  and  direct.^  This  was 
the  hierarchy  bequeathed  by  the  apostles,  in  the  dawn  of 


'  This  is  an  essential  element  in  the  constitution  of  corporations,  aa 
defined  by  Koman  Law.     Dig-,  HI-»  4,  1. 


ECCLESIASTICAL   AREAS.  9 

Christianity,  to  the  Church  of  Jerusalem,  the  first  in  point  of 
time  of  all  Christian  Churches,  and  the  most  favourably 
placed  in  those  early  days  to  serve  as  a  model.  From 
this  period  the  question  under  discussion  loses  much  of  its 
interest.  It  is  one,  moreover,  somewhat  difficult  to  treat 
with  any  degree  of  precision,  owing  to  the  paucity  of  the 
information  we  possess  with  regard  to  the  organisation  of  the 
Jewish  communities  of  the  Dispersion.  The  condition  of  these 
differed  widely.  In  some  instances,  where  the  Jewish  popu- 
lation was  considerable,  several  synagogues  were  to  be  found 
in  one  and  the  same  town,  although  the  Hebrew  community 
as  a  whole  was  under  a  single  ruler.  This  was  the  case  at 
Alexandria,  where  the  Jews  were  under  the  direction  of  their 
Ethnarch.  At  Smyrna,  an  inscription  ^  mentions  "  the  nation 
of  the  Jews ; "  but  it  does  not  state  whether  there  also  they  had 
an  ethnarch  or  some  similar  magistrate.  If  from  the  organi- 
sation of  communities  regarded  as  national  bodies  we  pass 
to  that  of  the  synagogues,  which  in  many  cases  must  have 
served  both  purposes,  the  information  is  still  more  uncertain. 
The  Gospels  and  the  Acts  of  the  Apostles  frequently  make 
mention  of  the  rulers  of  the  synagogue ;  but  the  information 
is  rarely  definite  enough  to  enable  us  to  determine  whether 
each  synagogue  had  one  or  several  rulers.  When  they  do 
exceptionally  give  us  the  distinct  information  we  require,  it 
is  not  of  such  a  character  as  to  enable  us  to  infer  the  exist- 
ence of  a  single  and  universally  recognised  type.  In  the 
district  of  Galilee,  where  the  raising  of  Jairus's  daughter  took 
place,  there  were  several  "  rulers  of  the  synagogue."  ^  In 
the  locality  where  the  woman  with  the  spirit  of  infirmity 
was  healed  ^  there  was  only  one.    The  same  want  of  uniformity 

1  It  deals  with  the  payment  of  a  fine,  in  a  case  of  the  violation  of  a 
burying-place,  ti^  e0ye«  tS>v  'lovSaiwj/.  This  inscription  has  been  published 
by  M.  Salomon  Keinach  in  the  Revue  des  Etudes  Juives,  1883,  p.  161. 

^  Mark  v.  22. 

*  Luke  siii.  10,  li. 


10         CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND  EVOLUTION. 

is  manifested  beyond  the  limits  of  Palestine :  at  Antioch  in 
Pisidia  there  are  several  "rulers  of  the  synagogue;"  at 
Corinth,  a  single  one.^  This  diversity  in  Jewish  customs 
may  possibly  have  contributed  to  produce  that  looseness  in 
the  use  of  terms,  or  in  the  actual  differences,  which  meet  us 
in  the  earliest  Christian  documents  when  they  come  to  speak 
of  the  hierarchy  of  their  newly  founded  Churches.^  The  real 
differences  may  have  been  very  great ;  the  primitive  Churches 
were  not  all  influenced  to  the  same  extent  by  the  Christian 
social  ideal.  At  Jerusalem  they  went  so  far  as  to  recognise 
the  community  of  possessions;  but  as  a  general  rule  they 
stopped  a  long  way  short  of  this. 

The  institution  of  the  Seven,  in  the  same  Church,  served 
later  on  as  a  support  for  the  tradition  that  the  number  of 
deacons  should  not  exceed  that  figure.  In  other  Churches, 
where  the  duties  to  be  performed  were  of  a  less  complex 
nature,  the  number  of  the  officials,  as  far  as  serving  brethren 
were  concerned,  was  more  restricted.  There  was  a  similar 
class  of  persons  employed  in  the  synagogue ;  they  are 
designated  in  the  Gospel  simply  as  vTrripirai  (ser\T.tors). 

In  short,  whether  from  imitation  of  the  synagogue,  or 
simply  from  the  exigencies  common  to  any  community,  the 
lu'st  Christians  soon  appeared  equipped  with  a  hierarchy  of 
three  grades.  This  hierarchy  derived  its  powers  directly  or 
indirectly  from  the  apostles  themselves.  As  a  rule,  the 
community  chose  the  individual,  but  the  investiture  was 
made  either  by  the  local  bishop,  or,  when  this  office  itself 
was  in  question,  by  the  superior  ecclesiastical  authority 
representing  the  succession  of  the  apostles. 

*  Acts  xiii.  15 ;  sviii.  8,  17. 

2  Upon  this  question  compare  M.  FAbbe  Micbiels'  boob,  Origine  de 
VEpiscopat,  LouTain,  1900,  and  the  bibliography  attached  to  it. 


ECCLESIASTICAL  AREAS.  11 


§  2, — Local  Chueches — Episcopal  Dioceses. 

The  ecclesiastical  local  body  was  at  first  constituted  and 
organised  on  the  model  furnished  by  the  Jewish  communities, 
or  at  least  under  the  influence  of  exigencies  similar  to  those 
by  which  the  Jewish  communities  themselves  had  been 
instituted  and  developed.  Owing  to  the  contiauous  advance 
made  in  the  propagation  of  the  Gospel,  there  came  a  time  when, 
as  a  very  early  writer  has  remarked,  "the  children  of  the  barren 
woman  surpassed  in  number  those  of  the  fruitful  woman."  ^ 
The  Christian  population  in  each  town  rose  from  being  an 
insignificant  minority  to  a  respectable  minority,  became 
afterwards  the  majority,  and  at  length  embraced  the  whole 
population.  It  passed  through  these  various  phases  in  different 
localities  at  widely  different  dates.  Phrygia  was  almost 
entirely  Christian  when  Gaul  possessed  only  a  very  small 
number  of  organised  Churches.  The  fourth  century  witnessed 
the  final  stage  of  this  change  in  nearly  every  region,  at  least 
as  far  as  the  mass  of  the  people  in  the  towns  were  concerned. 
This  immense  development  modified  but  very  slightly  the 
hierarchical  organisation  of  the  Churches.  The  number  of 
ordained  ministers  increased ;  some  changes,  some  specialisa- 
tion of  power  arose,  but  the  government  remained  monarchical 
throughout.  It  even  tended  to  become  more  and  more  so. 
The  priests  continued  to  be  the  counsellors,  the  substitutes, 
the  assistants  of  the  bishop ;  the  deacons  and  other  lesser 
ministers  were  still  engaged  in  temporal  duties,  charitable 
works,  and  the  minor  details  of  the  service  of  God. 

Eoman  municipal  institutions,  such  as  the  curiae,  the 
duumviri,  and  the  curatores,  furnished  no  models  for  imitation 

*  II.  so-called  Epist.  of  Clement,  2. 


12         CHRISTIAN   WORSHIP:    ITS    ORIGIN   AND   EVOLUTION. 

to  the  Christian  Church.  It  is  a  mistake  to  suppose  with  some 
that  the  documents  of  the  fourth  and  fifth  centuries  afford 
ground  for  belief  that  the  bishop  had  a  share  in  the  govern- 
ment of  the  city.  It  is  not  only  impossible  to  demonstrate, 
but  absolutely  incompatible  with  the  ecclesiastical  law  of 
the  period  with  which  we  are  dealing,  that  the  clergy  were 
identified  with  the  curia,  and  that  the  bishop,  under  the  title 
of  defensor  civitatis,  took  his  place  among  the  municipal 
magistrates.  There  is  not  any  doubt  that  moral  influence 
may  have  made  itself  felt,  and  that  in  the  fourth  and  fifth 
centuries  the  religious  rulers  may  indirectly  have  played  a 
part  in  the  government  of  the  towns.  But  both  in  theory 
and  practice  the  Church  and  the  city,  the  clergy  and  the 
curia,  the  bishop  and  the  municipal  magistrates,  continued 
to  keep  the  limits  of  their  respective  domains  distinct. 

In  one  respect  only,  and  that  an  important  one,  the 
administrative  organisation  of  the  Empire  exercised  a 
real  influence  on  the  development  of  ecclesiastical  insti- 
tutions. I  refer  to  the  areas  of  jurisdiction,  municipal, 
provincial,  or  otherwise. 

At  the  outset  no  question  had  been  raised  with  regard  to 
local  limits.  The  Jewish  colonies  were  always  confined  to  the 
towns,  and  this  was  also  the  case  with  regard  to  the  early 
Christian  communities.  As  Christianity  spread  into  the 
smaller  towns  and  the  country  districts,  it  became  necessary 
to  know  where  the  territory  of  each  Church  began  and  where 
it  ended.  The  cities  of  the  Empire,  with  their  territories 
clearly  marked  out  by  the  census,  here  presented  limits 
already  defined,  against  which  no  reason  of  a  religious  nature 
could  be  raised.  It  was  admitted  generally  that  each  city 
should  have  its  own  bishop,  and  that  its  population  should  con- 
stitute a  Church  by  itself.  These  areas,  it  is  true,  were  very 
unequal.  In  some  countries  they  were  really  provinces,  as, 
for  instance,  Poitiers,  Bourges,  and  many  others  in  Gaul.  In 
Africa,  on  the  other  hand,  in  Southern  Italy,  and  in  Western 


ECCLESIASTICAL  AEEAS.  13 

Asia  Minor,  the  towns,  situated  close  to  one  another,  had 
merely  a  narrow  ring  of  suburbs.  There  were  countries  also 
like  Cappadocia,  into  which  municipal  institutions  were  not 
introduced  till  a  very  late  date,  while  in  Egypt  they  were 
almost  unknown.  Such  provinces  were  otherwise  subdivided, 
nomes  or  strategiae  forming  the  components.-^ 

Elsewhere,  there  existed,  among  the  metropolitan  areas, 
immense  domain  lands,  nuUius  civitatis,  the  rural  population 
of  which  was  ruled  by  procurators  holding  office  directly 
under  the  provincial  governors.  The  city  limit  was, 
however,  the  general  rule,  and  the  bishop's  jurisdiction 
was  co-extensive  with  the  city,  or  some  equivalent  area, 
in  nearly  every  instance  during  the  fourth  century  and 
onwards. 


§  3. — Ecclesiastical  Provinces. 

But  there  were  other  ties  between  Christians  besides 
those  which  bound  together  the  members  of  a  single  Church 
within  the  territory  of  any  one  city.  From  the  outset, 
Christians  of  all  countries,  no  matter  of  what  race  or  of  what 
condition,  had  recognised  one  another  as  brethren.  Apart 
from  the  ties  arising  from  a  common  faith  and  hope,  apart 
from  the  continuous  relations  established  by  charity,  of 
which  we  have  evidence  in  the  early  pages  of  Christian 
literature,  there  was  at  the  beginning  the  perpetual  intercourse 
of  apostles,  missionaries,  prophets,  and  doctors,^  who  were 


'  I  do  not  mean  to  infer  that  there  were  bishops  of  nomes,  of  stra- 
tegiae, or  of  saltus.  A  special  study  of  these  particular  cases  has  not 
yet  been  made,  and  this  is  not  the  place  to  put  forward  what  I  have 
been  able  to  gather  on  the  subject  in  the  way  of  texts,  observations,  and 
conjectures. 

^  Doctors  is  a  very  comprehensive  word.     I  use  it  in  the  acceptation  of 


14        CHKISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

not  attached  in  their  ministry  to  any  fixed  locality,  but  who 
came  and  went  from  one  Christian  body  to  another,  moving 
in  all  directions,  either  to  carry  the  Gospel  into  regions 
whither  it  had  not  yet  penetrated,  or  to  encourage,  instruct, 
and  defend  struggling  infant  communities. 

At  the  close  of  the  first  epoch,  when  once  all  this  itinerant, 
unattached,  ministry  had  passed  away,  there  remained  nothing 
but  the  local  ecclesiastical  organisations.  It  was  to  these 
organisations  that  the  hierarchical  expression  of  the  unity 
of  the  Church,  and  at  the  same  time  the  provisions  for  its 
oecumenical  and  provincial  government,  were  to  owe  their 
respective  origins. 

Jerusalem  had  ceased  to  exist  except  as  a  memory.  After 
the  destruction  of  the  city  under  Titus,  a  small  body  of 
Christians  were  able  to  re-establish  themselves  there,  but 
they  remained  for  a  long  time  obscure  and  unimportant. 
It  was  evident  that  the  Holy  City  was  not  destined  to 
become  the  metropolis  of  Christendom.  It  devolved  on 
the  great  Babylon  of  the  West,  against  whom  the  Jewish 
prophets  had  hurled  so  many  imprecations,  to  take  her 
place. 

Although  situated  on  the  confines  and  even  beyond  the 
limits  of  the  Greek  world,  Eome  was,  nevertheless,  the  centre 
to  which  that  world  was  gravitating.  From  the  moment  that 
Christianity  sought  to  embrace  the  whole  Orbis  Bomanus,  no 
other  capital  was  possible.  Eome  was,  moreover,  as  it  were, 
consecrated  by  the  preaching  and  the  martyrdom  of  the 
two  greatest  apostles.  The  remembrance  of  them  was  still 
fresh.  The  other  missionary  apostles,  with  the  exception  of 
St.  John,  had  disappeared,  leaving  but  a  vague  memory  behind 
them.  In  the  absence  of  other  than  very  fleeting  traditions 
concerning  them,  it  was  all  the  more  natural  for  them  to 


the  Greek  term   ^iMaKaXoi,  which  would  perhaps   be   best   rendered   by 
catechists. 


ECCLESIASTICAL  AEEAS.  15 

become  the  subject  of  legend.  Eome,  the  capital  of  the  Empire, 
the  see  of  St.  Peter,  a  place  hallowed  by  the  apostles,  became 
the  uncontested  metropolis  of  the  Church.  The  Easterns 
themselves,  in  spite  of  the  long  sojourn  in  their  midst  of  the 
Apostle  John,  recognised  the  fact  without  raising  any  obstacle. 
At  the  end  of  the  first  century,  the  Eoman  Church,  by  the 
mouthpiece  of  Clement,  intervened  with  imposing  authority 
in  the  internal  conflicts  of  the  Church  of  Corinth,  which  was, 
however,  equally  of  apostolic  foundation.  Hermas,  shortly 
after,  wrote  his  Fasten'  for  all  the  Churches ;  and  Ignatius,  the 
Martyr  Bishop  of  Antioch,  calls  attention  to  the  pre-eminence 
of  the  Church  of  Eome.  In  the  second  century  the  whole 
of  Christendom  flocked  thither — heretical  doctors,  orthodox 
travellers,  apologists,  bishops,  inhabitants  of  Asia  Minor, 
Syrians,  people  from  Pontus,  Palestine,  and  Egypt,  Eome 
was,  in  short,  the  visible  centre  of  all  Christian  activity, 
whether  Catholic  or  heterodox.  The  great  capitals,  Carthage, 
Alexandria,  Antioch,  which  played  an  important  part  here- 
after, had  not  yet  risen  to  any  prominence.  The  Eoman 
province  of  Asia  alone  counts  for  something ;  but  its  claims 
to  importance  were  only  secondary,  as  the  conflict  at  the 
end  of  the  second  century  with  regard  to  the  keeping  of 
Easter  clearly  demonstrated. 

This  hierarchical  pre-eminence,  this  general  direction 
which  had  its  seat  at  Eome,  was,  however,  exercised  without 
any  thought  of  organising  a  special  staff  of  officials.  It  was 
with  the  aid  of  the  priests,  deacons,  and  secretaries  (notarii) 
of  his  Church,  that  the  Bishop  of  Eome  dealt  with  the  affairs 
that  came  before  him,  or  attended  to  the  temporal  and  spii'itual 
needs  of  the  Churches  which  he  deemed  it  incumbent  on  him 
to  assist. 

Among  the  latter,  the  communities  of  Southern  Italy, 
already  very  numerous  in  the  third  century,^  were  bound  by 

*  Eusebius,  Hut.  Eccles.,  vi.  43. 


16        CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND  EVOLUTION. 

close  ties  to  Eome,  from  wMch,  evidently,  they  liad  received 
their  first  apostles  and  their  organisation.  Metropolis  of  all 
Christendom,  Kome  was  yet  the  centre  of  what  might  even 
then  be  called  a  provincial  government,  or  of  an  ecclesiastical 
province. 

Similar  relations  had  been  established,  and  for  analogous 
reasons,  in  other  countries  around  certain  large  towns. 
Carthage,  for  example,  was  always  regarded  as  the  centre 
of  African  Christianity,  both  as  regards  evangelisation  and 
organisation.  As  early  as  the  beginning  of  the  third 
century,  its  bishop  had  become  a  primate,  or  a  patriarch.^ 
It  was  the  same  at  Alexandria,  and  in  a  lesser  degree  at 
Antioch,  the  oldest  of  the  Christian  communities  in  the 
Greek  world,  and  the  centre  of  the  earliest  missions  in 
Northern  Syria,  Cyprus,  Asia  Minor,  Mesopotamia,  and 
Persia.  In  Asia  thp  missionary  centres  were  more  numerous, 
and  authority  was  more  conflicting,  owing  to  the  presence 
of  so  many  celebrated  cities,  between  whom  a  rivalry  had 
existed  from  fabulous  times.  Ephesus  never  enjoyed  more 
than  a  primacy  of  honour  over  Smyrna,  Sardis,  Pergamos, 
and  the  other  Churches  of  this  region. 

These  relations  between  mother  and  daughter  com- 
munities may  be  taken  into  consideration  in  themselves, 
without  regard  to  the  internal  development  of  their 
organisation.  We  have  seen  how,  in  the  earliest  Chris- 
tian bodies,  the  single  episcopate  appears  as  the  final 
stage  of  an  hierarchical  evolution  of  varying  duration. 
Before  this  final  stage  had  been  reached,  a  body  of 
Christians  might  already  have  evangelised  its  immediate 
and  even  remote  neighbourhood,  and  formed  colonies 
which   were   bound    to    her    as  to    their    Mother    Church, 


1  This  local  authority,  however,  was  at  that  time  less  felt  in  Africa  than 
the  higher  authority  of  the  Eoman  Church.  This  is  particularly  seen  in 
the  writings  of  TertulUan. 


ECCLESIASTICAL   AEEAS,  17 

There  was  thus  a  metropolis  without  as  yet  a  metro- 
politan. Such  was  the  case,  for  example,  in  the  Church 
at  Antioch. 

When  such  inter-relations  were  represented  by  the 
episcopate  with  its  hierarchical  staff,  these  are  found  to 
correspond  with  tolerable  exactness  to  certain  institutions 
of  the  Empire.  We  may  compare  the  Bishops  of  Carthage, 
Alexandria,  and  Antioch  to  the  Proconsul  of  Africa,  to  the 
Prefect  of  Egypt,  and  to  the  Legate  of  Syria  respectively, 
but  it  is  certain  that  there  was  no  imitation  intended. 
The  forms  of  civil  government  in  question  arose  out  of 
geographical  exigencies  and  from  certain  historical  relations 
resulting  from  these  exigencies.  It  was  the  same  with  the 
Christian  primacies.  The  Bishop  of  Carthage  became  the 
chief  of  the  African  bishops,  because  it  was  from  the  Church 
of  Carthage  that  the  founders  of  the  Churches  of  Africa  had 
gone  forth,  and  their  starting  out  from  that  city  was  con- 
ditioned by  the  geographical  disposition  of  the  country  which 
had  made  Carthage  a  natural  centre.  The  same  may  be 
said  of  other  natural  metropolitan  sees,  which  are  the  most 
ancient  of  all. 

Beyond  this,  however,  there  is  no  farther  resemblance, 
during  the  period  anterior  to  the  end  of  the  third  century, 
between  the  areas  of  the  metropolitan  sees  of  the  Church 
and  the  provincial  divisions  of  the  Empire.  What 
little  we  know  of  the  councils  held  in  those  early  times 
is  sufficient  to  prove  that  there  was  no  attempt  to 
group  the  Churches  according  to  the  divisions  of  the  civil 
provinces. 

These  councils,  the  earliest  of  which  date  back  to  the 
later  years  of  the  second  century,  constitute  a  very  re- 
markable revelation  of  ecclesiastical  inter-diocesan  relations. 
At  the  time  that  Tertullian  wrote  his  De  Jejuniis  (cir.  220) 
they  were  unknown  in  Africa  ;  in  the  Greek-speaking  coun- 
tries, on   the   contrary,  they  were   already  an   established 

c 


18        CHEISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

institution.^  Very  shortly  afterwards  we  find  the  Bishops  of 
Carthage — Agrippinus,  Donatus,  Cyprian — gathering  around 
them  the  bishops  of  all  the  African  provinces.  Mauritania, 
in  the  time  of  St.  Cyprian,  was  not  under  the  Proconsul  of 
Carthage,  and  it  is  now  known  that  Numidia,  although 
bound  to  Africa  by  certain  ties,  as,  for  instance,  by  a 
common  line  of  provincial  custom-houses,  had  nevertheless 
its  own  governor.  In  spite  of  this,  we  see  the  bishops 
of  all  the  African  provinces  ranging  themselves  round 
the  Bishop  of  Carthage  without  our  being  able  as  yet 
to  distinguish  any  other  distribution.  The  primates  of 
Numidia,  for  instance,  were  not  instituted  until  a  later 
date. 

In  Egypt,  where  there  is  no  record  of  councils  being 
held  up  to  this  period,  the  Bishop  of  Alexandria  inter- 
vened not  only  in  the  affairs  of  the  Churches  of  his  own 
province,^  but  also  in  those  of  the  Libyan  PentapoLis, 
which  at  this  time  was  under  the  administration  of  the 
island  of  Crete.^ 

In  Syria,  towards  the  close  of  the  second  century,  a 
council  held  there  to  deal  with  the  Easter  controversy, 
brought  together  the  Bishops  of  Csesarea,  -^lia,  Ptolemais, 
Tyre,  and  others  whose  sees  are  not  known  to  us.*  Now, 
Tyre  and  Ptolemais  belonged  at  that  time  to  the  province  of 
Syria  (though  shortly  after  to  the  new  province  of  Phoenicia), 
while  ^lia  and  Csesarea  were  in  the  province  of  Palestine. 
This  grouping,  therefore,  was  not  in  any  way  conditioned 
by    the    distribution    of    the    provinces.      It   was    purely 


*  "Aguntur  per  Graecias  ilia  certis  in  locis  concilia  ex  universis 
Ecclesiis,  per  quae  et  altiora  quaeque  in  commune  tractantur  et  ipsa 
repraensentatio  totius  nominis  christiani  magna  venerations  celebratur.'* 
— De  Jejuniis,  13. 

*  For  example,  at  Arsinoe  (Eusebius,  Hut.  Eccles.,  vii.  24). 

*  Eusebius,  Hist.  Eccles.,  wii.  68. 
^  Ibid.,  V.  23,  25. 


ECCLESIASTICAL  AREAS.  19 

geograpMcal.  The  bishops  of  the  southern  slopes  of  the 
Lebanon  were  nearer  to  Csesarea  than  to  Antioch;  they 
therefore  went  to  Caesarea.  It  is  also  noticeable  that  in 
their  synodal  letter,  of  which  Eusebius  has  preserved  a 
fragment,  they  state  that  they  are  in  the  habit  of  referring 
to  the  Bishop  of  Alexandria  for  fixing  the  date  for  keeping 
Easter.  There  is  no  trace  of  any  relations  with  the 
metropolitan  see  of  Syria. 

This  see,  on  the  other  hand,  extended  its  influence  beyond 
the  boundaries  of  the  province  of  Syria.  Towards  the  end 
of  the  second  century  we  find  Sarapion,  Bishop  of  Antioch, 
exercising  his  pastoral  authority  at  Ehossos,^  a  town  situated 
in  Cilicia.  According  to  the  tradition  of  the  Church  of 
Edessa,^  this  same  Sarapion  had  ordained  Palouth,  third 
occupant  of  the  Mesopotamian  see.  In  the  time  of 
Sarapion  and  Palouth,  however,  the  town  of  Edessa  had 
not  yet  become  part  of  the  Eoman  Empire. 

In  Asia  Minor,  about  the  middle  of  the  third  century,  we 
find  a  Council  at  Iconium,  at  which  bishops  of  wholly  un- 
connected provinces — Cappadocia,  Galatia,  Cilicia,  and  others 
— are  gathered  together.^ 

We  have,  on  the  whole,  as  yet,  no  traces  of  a  tendency  to 
shape  the  ecclesiastical  on  the  model  of  the  civil  provinces. 
But  there  is  here  and  there  a  local  ecclesiastical  grouping 
either  around  the  natural  metropolitan  sees  or  into  regional 
councils  embracing  more  or  less  extensive  areas,  according 
to  circumstances.* 


1  Eusebius,  Hist.  Ecdes.,  vi.  12.     [flbd.  Arsus. — Te.] 

*  This  tradition  is  preserved  in  the  Doctrina  Addmi,  as  well  as 
in  the  acts  of  St.  Barsumas  (Tixeront,  Les  Origines  de  I'^glise  d'Edesse 
p.  140). 

'  Cypr.,  Ep.,  Ixxv.  7.  Iconium  and  Lycaonia  then  formed  part  of  the 
province  of  Cilicia.  See  Bulletin  de  corresp.  Hellehique,  vol.  vii.  p.  290; 
vol.  xi.  p.  351. 

*  It  has  been  often  stated  of  late  that  the  Christian  Hierarchy  of  Bishops 
and  Metropolitans  owed  its  origin  to  the  Hierarchy  of  the  municipal  and 


20         CHEISTIAN   WOKSHIP:    ITS   OEIGIN   AND   EVOLUTION. 

Under  the  latter  category,  mention  must  be  made  of 
Antioch  as  one  of  such  centres  from  the  middle  of  the  third 
century  onwards.  On  various  occasions  we  find  the  bishops 
of  all  Syria  gathered  together  there,  as  well  as  those  of 
Eastern  Asia  Minor,  which  shortly  after  was  to  become  the 
diocese  of  Pontus.  As  early  as  the  year  251  we  find  mention 
of  a  synod,  which  must  have  been  held  at  Antioch,  on 
account  of  Fabius,  bishop  of  that  place,  appearing  to  favour 
ISTovatianism.  The  promoters  of  this  council  were  the 
Bishops  of  Tarsus,  Csesarea  in  Palestine,  and  Csesarea  in 
Cappadocia.^  A  few  years  later,  in  256,  Dionysius  of  Alex- 
andria,^ in  enumerating  the  Churches  of  the  East  which  had 
been  disturbed  by  this  conflict,  mentions  those  of  Antioch, 
Csesarea  in  Palestine,  ^lia  (Jerusalem),  Tyre,  Laodicea  in 
Syria,  Tarsus,  and  Caesarea  in  Cappadocia,  Subsequently, 
from  264  to  268,  the  case  of  Paul  of  Samosata  necessitated 
the  meeting  of  several  bishops  at  Antioch  in  the  interests  of 
that  Church.  On  each  occasion  they  come  from  the  same 
provinces,  from  Pontus  Polemoniacus  (Neocsesarea)  and 
Lycaonia  (Iconium)  from  as  far  as  Arabia  (Bostra)  and  Pales- 
tine (Csesarea,  ^lia).  Immediately  after  the  persecution  of 
Galerius  and  Maximianus,  a  celebrated  council  was  held 
at  Ancyra,  presided  over  by  the  Bishop  of  Antioch,  at 
which  some  fifteen  bishops  from  the  same  countries 
were  again  present ;  this  time,  however,  the  provinces 
of  Galatia,   Bithynia,  Phrygia,  and   Pamphylia   are   repre- 

provincial  Priesthood  of  Kome  in  the  time  of  Augustus.  It  is  diiBcuIt  to 
imagine  a  more  erroneous  idea,  or  one  more  at  variance,  both  with  the 
documents  and  the  nature  of  the  institutions  thus  compared.  Those  who 
originated  such  a  singular  notion  have  allowed  themselves  to  be  misled 
by  an  empty  resemblance.  They  have,  moreover,  refrained  from  producing 
any  proofs,  and  have  not  studied  the  question  seriously.  When  con- 
fronted with  such  a  gratuitous  statement,  I  cannot  do  more  here  than 
charitably  point  out  the  fruitlessness  of  their  too  oft  repeated  line  of 
argument. 

^  Eusebius,  Hist.  EccJes.,  vi.  46. 

*  Ibid.,  vii.  5. 


ECCLESIASTICAL  AREAS.  21 

sented,  but  Asia,  properly  so  called,  still  remained  outside 
the  group. 

The  sees  above  mentioned  form,  as  it  were,  the  nucleus 
of  what  was  called  in  the  fourth  century  the  Episcopate  of 
the  Orient,  which  was  perpetually  engaged  in  conflict  about 
certain  individuals  and  formularies  with  the  bishops  of  the 
West  and  of  Egypt.  The  designation  which  it  bore  was 
derived  from  its  undisputed  primate,  the  Bishop  of  Antioch 
— that  great  city  at  this  time  the  capital  of  the  immense 
diocese  of  the  Orient,  the  residence  of  the  Comes  Orientis,  and 
since  the  time  of  Constantius,  of  the  Emperor  of  the  East 
himself.  Shortly  before  this  Mcomedia  had  been  the  Imperial 
residence,  and,  though  Constantine  was  occupied  in  planning 
a  great  future  for  his  new  Eome,  the  time  had  not  yet  come 
for  its  realisation.  Up  to  the  reign  of  Theodosius,  Antioch 
remained  Queen  of  the  East,  the  centre  to  which  the  Greek 
Empire  and  its  chief  ecclesiastical  metropolis  gravitated, 
the  ancient  Churches  of  Asia  and  the  Christian  communities 
of  the  diocese  of  Thracia  being  drawn  within  its  circle  of 
influence.  Alexandria  resisted  its  attraction.  The  opposi- 
tion shown  by  Athanasius  to  the  councils  of  the  East  was 
warmly  supported  by  the  Egyptians.  Their  hatred  to  Syria 
dated  back  from  the  very  earliest  times.  The  Egyptians 
had  been  formerly  placed  under  the  rule  of  the  Comes 
Orientis,  and  a  dignitary  of  no  lower  rank  had  now  to  be 
granted  to  them,  and  hence  the  prefect  Augustal  made  his 
appearance  there  under  Theodosius.  An  attempt  was  made 
to  impose  upon  them  bishops  from  Antioch  ordained  by  the 
metropolitan  of  that  city,  but  they  obstinately  refused  to 
recognise  them,  and  at  length  succeeded  in  this  point  also, 
in  spite  of  all  Imperial  insistence. 

These  considerations  have  carried  us  somewhat  beyond  the 
third  century,  but  they  may  serve  to  show  that  the  further 
Christianity  spread  the  more  its  limits  were  conditioned  by 


22         CHKISTIAN   WORSHIP:    ITS   OEIGIN   AND   EVOLUTION, 

the  same  geographical  and  historical  influences  which  had 
determined  those  of  the  Empire.  Some  assimilation  between 
the  two  was  therefore  inevitable.  In  the  East  this  took 
place  much  sooner  than  in  the  West,  on  account  of  the  vast 
numerical  superiority  of  the  Oriental  Christians  over  those  of 
the  latter.  At  the  Council  of  JSTicsea,^  the  classification  of 
bishops  according  to  provinces  and  their  subordination  to  the 
bishop  of  the  civil  metropolis  were  already  accomplished 
facts.  This  arrangement  was  the  basis  for  legislation  in 
the  matter  of  ordinations  and  with  regard  to  ecclesiastical 
jurisdiction,  as  well  as  for  regulating  certain  special  cases. 
The  provinces  with  which  the  Council  had  to  do  were  those 
of  the  time,  viz.  those  that  Diocletian  had  formed  out  of 
the  older  provinces.^  Ecclesiastical  provinces  were  not  in- 
stituted by  the  Council  of  Mcsea,  for  they  were  in  existence 
previously  in  the  East.  There  was  nothing  as  yet  corre- 
sponding to  them  in  the  West,  except  perhaps  in  Africa, 
where  the  bishops  of  the  province  of  Numidia  had  possessed 
a  senior  or  primate  of  their  own  from  the  time  of  Diocletian 
and  Maxentius  onwards.^  But  all  the  provinces  of  Africa 
had  not  arrived  at  this  stage.  That  of  Mauritania  Sitifensis 
remained  incorporated  with  Numidia  until  the  Council  of 
Hippo  held  in  393.*  These  African  primates,  moreover, 
must  be  distinguished  from  metropolitans,  properly  speak- 
ing. There  was  no  ecclesiastical  metropolis  in  Africa,  unless 
at  Carthage,  The  provincial  primate  was  simply  the  senior 
of  the  bishops  of  the  province,  wherever  his  see  might  be. 
It  is  possible  that  in  Spain  there  was  some  organisation  of 

1  Canons  4-7. 

*  See  Mommsen,  M&rnoire  sur  Us  provinces  romaines,  trans,  by  Picot,  Paris, 
Didier,  1867  (from  the  Eevue  ArcMologique  of  1866) ;  JuUian,  De  la  r^forme 
provinciale  attribute  a  BiocUtien,  in  the  Revue  Historique,  vol.  six.  (1882) 
p.  331. 

*  This  may  be  gathered  from  the  documents  dealing  with  the  origin  of 
the  Donatist  Schism. 

*  Cod.  can.  Ecclesiae  Afr.,  c.  17. 


ECCLESIASTICAL  AREAS.  23 

this  kind.  A  somewhat  obscure  expression  in  the  decrees 
of  the  Council  of  Elvira  gives  colour  to  this  conjecture.^ 
Elsewhere,  throughout  the  whole  of  the  West,  up  to  the 
Danube  and  the  Adriatic,  no  trace  exists  of  ecclesiastical 
divisions  according  to  provinces  or  of  metropolitan  jurisdic- 
tion in  the  Eastern  sense  of  the  word. 

The  Council  of  Mcaea  made  special  provision  in  its  sixth 
canon  for  certain  cases  which  did  not  fall  in  with  provincial 
distribution.  The  chief  exception  was  that  of  the  Bishop  of 
Alexandria,  who  was  accredited  with  powers  to  settle  all 
ecclesiastical  affairs,  especially  ordinations,  throughout  the 
whole  of  Egypt  and  in  the  two  Libyan  provinces.  In 
support  of  this  exception,  the  example  of  the  Bishop  of 
Eome  was  cited,  who  also  exercised  jurisdiction  over  a  large 
number  of  Churches  without  the  mediation  of  metro- 
politans. It  is  not  stated  precisely  what  were  the  privileges 
granted  in  the  case  of  the  Bishop  of  Antioch,  but  his  case 
was  specially  considered.  The  council  also  mentions  other 
exceptions  without  indicating  them  by  name.  It  is  possible 
that  these  were  in  Western  Christendom,  where,  indeed, 
other  usages  obtained.  Moreover,  the  Council  of  Mcsea,  like 
all  Eastern  councils,  even  when  they  were  oecumenical, 
legislated  mainly  for  the  East,  and  took  but  little  heed  of 
what  was  passing  in  the  West. 


§  4. — Patriarchates — National  Churches. 

The  organisation  by  provinces  by  no  means  represents 
the  limit  of  approximation  which  had  been  established  in 

1  Canon  58 :  Placuit  ubique  et  maxime  in  eo  loco  in  quo  prima  cathedra 
constituta  est  episcopatus,  ut  interrogentur  hi  qui  communicatorias  litteras 
tradunt.  It  is  not  certain  that  prima  cathedra  episcopatus  does  not  mean 
simply  the  episcopal  chair,  in  contradistinction  to  the  plebes  or  parishes 
established  in  the  towns  or  villages. 


24         CHRISTIAN   WORSHIP:    ITS    ORIGIN   AND   EVOLUTION. 

the  East  between  ecclesiastical  and  civil  jurisdiction.  Over 
the  governors  of  provinces  Diocletian  had  established  rulers  of 
dioceses,  or  vicars.  In  the  eastern  division  of  the  Empire  these 
dioceses  were  at  first  four  in  number — those  of  the  Orient,  of 
Pontus,  of  Asia,  and  of  Thrace.  About  the  time  of  Theo- 
dosius,  this  number  was  increased  to  five  by  the  creation  of 
the  diocese  of  Egypt,  taken  out  of  the  jurisdiction  of  the 
Comes  Orientis.  At  the  Council  of  Constantinople  in  381, 
these  five  dioceses  were  adopted  as  bases  for  an  ecclesiastical 
jurisdiction  superior  to  that  of  the  metropolitans  and  pro- 
vincial councils. 

This  superior  jurisdiction  was  assigned,  in  the  diocese  of 
Pontus,  to  the  Bishop  of  Caesarea  in  Cappadocia,  and  in 
the  diocese  of  Asia,  to  the  Bishop  of  Ephesus.  In  the 
diocese  of  Thrace,  Constantinople,  thenceforward  the  Im- 
perial residence,  gave  the  title  to  the  see.  But  the  bishops 
of  the  Eastern  capital  were  not  content  to  remain  long  the 
ecclesiastical  rulers  of  one  diocese  only.  The  Council  of  381 
had  given  them  precedence  of  the  whole  episcopate,  after 
the  Bishop  of  old  Eome.  Constantinople  being,  from  the 
civil  point  of  view,  the  exact  counterpart  of  the  ancient 
metropolis  of  the  Empire,  the  Fathers  of  the  Council  con- 
sidered that,  from  the  ecclesiastical  standpoint,  it  ought  also 
to  take  precedence  over  all  the  cities  of  the  East.  This 
decision,  it  is  true,  was  not  accepted  at  Kome,  and  its 
confirmation  seventy  years  later  by  the  Council  of  Chalcedon 
was  equally  fruitless.  The  Popes  adhered  to  the  ancient 
traditions,  and,  in  spite  of  the  claims  of  the  bishops  of 
the  Imperial  city,  persisted  in  maintaining  for  the  ancient 
sees  of  Alexandria  and  Antioch  their  privileges  of  antiquity 
and  honour. 

The  Popes'  contention  received  but  scant  attention; 
doubtless  some  satisfaction  was  accorded  them,  but  merely 
as  a  matter  of  courtesy.  The  Bishop  of  Constantinople 
assumed  more  and  more  the  position  of  a  sort  of   Pope  of 


ECCLESIASTICAL   AREAS.  25 

the  Oriental  Empire,  and  the  obstacles  he  met  with  in  so 
doing  were  one  after  another  swept  away. 

The  Church  of  Alexandria  was  the  most  energetic  in 
defending  its  privileges.  The  obstinacy  of  ancient  Egypt, 
its  extreme  centralisation  concentrated  in  its  patriarch,  the 
zeal  and  prestige  of  its  monks,  together  with  the  traditional 
and  marked  support  given  to  it  by  the  Eoman  Church, 
enabled  the  see  of  St.  Mark  to  maintain  its  independence 
for  a  long  time.  Men  like  Theophilus,  Cyril,  and  the  Dioscori 
on  more  than  one  occasion  made  the  bishops  of  the  Imperial 
city  to  feel  their  power.  Heresy  was  the  cause  of  their 
ruin.  The  Eoman  Church  on  the  one  hand  found  itself  at 
length  obliged  to  abandon  the  successors  of  Athanasius, 
and  the  Council  of  Chalcedon  on  the  other  was  the  means 
of  humbling  the  pride  of  the  ecclesiastical  Pharaoh.  Thence- 
forward, split  up  into  factions,  exposed  to  internal  quarrels 
and  secular  troubles  which  alienated  it  from  the  Empire, 
Christian  Egypt  fell  an  easy  prey  to  Islam,  and  its  separation 
became  an  accomplished  fact. 

The  remainder  of  the  Eastern  world  was  accustomed  to 
regard  the  capital  as  its  centre.  Antioch  having  lost  this 
position  from  the  time  of  Theodosius,  the  entire  East  now 
looked  to  Constantinople.  The  three  northern  dioceses, 
originally  cut  off  from  the  ancient  capital,  were  soon  seized 
upon  by  the  new.  The  Bishops  of  Constantinople,  upheld, 
it  must  be  admitted,  by  general  opinion,  soon  began  to 
interfere  in  the  ecclesiastical  affairs  of  neighbouring  dioceses. 
Several  instances  of  this  interference,  not  without  resist- 
ance in  some  cases,  had  already  occurred,^  when  the  Council 
of  Chalcedon  gave  the  Bishop  of  Constantinople  the  right 
of  consecrating  the  provincial  metropolitans  of  the  three 
dioceses,  reserving  only  to  the  latter  the  ordination  of  their 
suffragans.  The  same  right  of  ordination  was  granted  to 
him  in  the  case  of  the  rulers  of  those   national   Churches 

1  See  Tillemont,  Hid.  Eccles.,  vol.  xv.  p.  702. 


26        CHKISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

which  derived  their  authority  from  the  three  dioceses  already- 
mentioned  (can.  28).  He  was  invested,  moreover,  with  a 
jurisdiction  coextensive  with  that  of  the  civil  rulers  of 
dioceses  (exarchs),  enabling  him  to  decide  in  ecclesiastical 
cases  brought  up  before  the  metropolitans  (cans.  9,  17). 

In  this  manner  the  occupants  of  the  sees  of  Csesarea, 
Cappadocia,  and  Ephesus  gradually  lost  all  authority  over 
the  bishops  of  their  respective  provinces ;  they  at  length 
became  mere  metropolitans,  whose  only  honours  consisted  in 
a  few  titular  privileges  and  in  distinctions  of  precedence. 
By  the  fusion  of  the  three  dioceses  of  Thrace,  Asia,  and 
Pontus,  the  patriarchate  of  Constantinople  thus  became 
established. 

It  was  not,  however,  in  this  matter  alone  that  the  area 
of  ecclesiastical  influence  exercised  by  Antioch  had  become 
restricted.  It  might  be  supposed  that  the  diocese  of  Orient, 
considerably  reduced  by  the  withdrawal  of  Egypt,  would 
have  constituted  the  province  of  the  patriarchate  of  Antioch. 
But  such  was  not  the  case.  At  the  very  beginning  of  the 
fifth  century  we  find  the  Bishops  of  Cyprus  defending  the 
independence  of  their  province  against  the  patriarch.  Pope 
Innocent  intervened  ^  in  favour  of  the  claims  made  by 
Antioch,  but  the  issue  of  his  action  is  not  known.  The 
Cypriots  availed  themselves  of  the  opportunity  afforded 
by  the  Council  of  Ephesus  (431),  which  was  ill  disposed 
towards  Antioch  and  the  Syrian  bishops,  to  wrest  from  that 
assembly  an  express  recognition  of  their  independence, 
and  of  the  autocephalic  privilege  of  the  island.^  But  at 
Antioch  the  question  was  not  regarded  as  definitely  settled. 
In  488,  the  patriarch,  Peter  the  EuUer,  who  had  considerable 
influence  at  Court  and  with  the  Bishop  of  Constantinople, 
succeeded   in   bringing    great    pressure   to   bear  upon    the 


»  Jaffe,  310. 

2  YII""  session;  Hardouin,  vol.  i.  p.  1619. 


ECCLESIASTICAL   AREAS.  27 

insular  bishops.  Their  cause  was  all  but  lost  when  the 
tomb  of  St.  Barnabas,  the  apostle  of  the  country,  was 
suddenly  discovered  near  Salamis.  This  event,  which  was 
regarded  as  an  intervention  of  Providence,  brought  about 
a  reaction,^  The  ecclesiastical  province  of  Cyprus  had  its 
autonomy  confirmed,  and  has  remained  in  possession  of 
it  to  this  day.^ 

Again,  it  was  at  the  Council  of  Ephesus  that  the  first 
official  attempt  was  made  to  create  a  patriarchate  at  Jeru- 
salem. The  Council  of  Mcsea  had  granted  the  Bishop  of 
Jerusalem  some  special  honours ;  but,  far  from  raising  him 
to  the  position  of  an  arch-metropolitan,  the  Council  had 
still  left  him  under  the  jurisdiction  of  his  provincial  metro- 
politan, the  Bishop  of  Csesarea.  A  century  later,  we  find  the 
ambitious  and  somewhat  unscrupulous  Juvenal,  Bishop  of 
Jerusalem,  exalting  the  honorary  distinctions  granted  to  his 
see  into  a  power  of  jurisdiction,  and  encroaching  boldly  on 
the  domain  of  the  Patriarch  of  Antioch.  At  the  Council  of 
Ephesus  he  endeavoured  to  get  his  action  legalised,  and 
persistently  claimed  half  of  the  Syrian  provinces,  viz.  the 
three  Palestines  (Ctesarea,  Scythopolis,  Petra),  together  with 
the  Phoenicia  of  the  Lebanon  (Damascus),  and  Arabia  (Bostra). 
His  pretensions  were  not  allowed.  Twenty  years  later,  how- 
ever, at  the  Council  of  Chalcedon,  he  returned  to  the  charge. 
He  entered  into  an  arrangement  with  the  Patriarch  of 
Antioch,  by  which  the  three  provinces  of  Palestine  were 
made  over  to  him.  St.  Leo,  the  Pope,  though  much  displeased 
at  the  transaction,  did  not,  however,  formally  annul  it,  and 
from  thenceforward  the  arrangement  has  remained  unchanged.^ 


'  Assemani,  'Bibl.  Orient.,  voL  ii.  p.  81 ;  Theodorus  Lector,  ii.  2 ;  Acta 
Sanct,  June  11th. 

^  It  is  possible  that  this  autonomy  existed  from  earliest  times.  The 
Council  of  Ephesus  based  its  recognition  of  it  on  an  ancient  and  well- 
attested  tradition. 

^  Council  of  Chalcedon,  actio  vii. ;  Jaflfe',  495. 


28         CHRISTIAN   WOESHIP:    ITS   ORIGIN   AND   EVOLUTION. 

In  this  way  the  great  ecclesiastical  areas  of  the  East 
were  defined,  from  the  middle  of  the  fifth  century  onwards, 
viz.  the  patriarchates  of  Constantinople,  Antioch,  Jerusalem, 
and  Alexandria,  with  the  autonomous  province  of  the  island 
of  Cyprus. 

Outside  the  patriarchates  and  beyond  the  frontiers  of  the 
Empire  there  still  existed  the  national  Churches  of  Ethiopia, 
Persia,  and  Armenia.  These  Churches,  founded  respectively 
by  those  of  Alexandria,  Antioch,  and  Csesarea  in  Cappadocia, 
were  looked  upon  as  subject  to  these  great  sees.  That  of 
Ethiopia  did  not  date  back  farther  than  the  time  of  St. 
Athanasius.  Its  metropolitan,  whose  seat  was  at  first  at 
Axum,  was,  and  still  is,  ordained  by  the  Patriarch  of 
Alexandria.^ 

The  Church  of  Persia,  far  more  ancient  than  the  above, 
had  been  in  existence  as  early  as  the  close  of  the  second 
century.  Barely  tolerated  by  the  Parthian  kings,  it  was 
often  persecuted  under  the  Sassanids.  Its  ruler  resided 
at  Seleucia.  When,  towards  the  close  of  the  fifth  century, 
the  Nestorians  were  proscribed,  and  banished  from  the 
Empire,  they  took  refuge  beyond  the  Persian  frontier,  and 
Nestorianism,  introduced  by  them,  became,  after  a  fashion, 
the  national  religion  of  the  Christians  of  the  Sassanid 
kingdom.  This  circumstance  afforded  them  increased 
security,  and  they  availed  themselves  of  their  position  to 
found  in  Malabar,  and  even  in  distant  China,  Churches 
which  exist,  or  of  which  traces  are  preserved,  even  to  the 
present  day. 

Christianity  was  introduced  into  independent  Armenia 
towards  the  beginning  of  the  fourth  century.  National 
tradition  makes  St.  Gregory  the  Illuminator  the  first  apostle 

^  The  foundation  of  tlie  Church  of  Nubia  is  not  earlier  than  the  time  of 
Justinian.  It,  too,  occupied  the  position  of  sufiragan  to  Alexandria.  See 
my  Eglises  Se'par^es,  p.  287.  et  seq. 


ECCLESIASTICAL   AREAS.  29 

of  the  country,  but  with  no  less  precision  it  connects  his 
apostolate  with  the  Church  of  Csesarea.  As  a  fact,  up  to 
the  middle  of  the  fifth  century,  the  Armenian  Catholicos 
was  consecrated  at  that  place.^ 

Beyond  the  Danube,  which  constituted  the  frontier  of 
the  diocese  of  Thrace  and  of  the  Empire,  there  was  also  a 
foreign  Church — that  of  the  Goths,  the  origin  of  which  was 
connected  with  the  great  invasion  in  the  time  of  Valerian 
and  Gallienus.  It  was  to  the  missionary  efforts  of  the 
prisoners,  which  these  Germanic  tribes  carried  away  from 
Pontus  and  Cappadocia,  that  they  owed  their  conversion. 
A  Gothic  bishop,  possibly  the  only  one  existing  in  the 
country,  was  present  at  the  Council  of  Nicaea.  Another, 
the  celebrated  Ulfilas,  who  was  won  over  at  an  early  date  to 
Arianism,  spread  that  heresy  among  his  compatriots.  When 
the  Arian  Goths,  in  376,  crossed  the  Danube  and  settled 
within  the  territory  of  the  Empire,  they  soon  came  into 
conflict  with  Nicaean  orthodoxy,  which  had  been  restored 
by  Theodosius.  This  was  also  the  case  with  the  other 
barbarians,  amongst  whom,  from  the  close  of  the  fourth 
century,  Christianity  in  its  Arian  form  had  spread  with  great 
rapidity.  The  invasions  of  the  following  century  renewed 
not  only  the  conflict  of  Germanic  barbarism  and  Latin 
civilisation,  but  also  that  of  Arianism  and  orthodoxy. 

In  the  West,  at  an  early  date,  we  meet  with  two  strongly 
centralised  ecclesiastical  groups — that  of  the  Italian  penin- 
sula and  that  of  the  African  provinces. 

As  far  back  as  the  year  251,  Pope  Cornelius  was  able  to 


^  Mention  must  also  be  made  of  the  little  national  Church  of  Iberia,  or 
Georgia,  the  foundation  of  which  is  recorded  by  Rufinus  (Hist.  Eccles.,  i.  10). 
The  Bishop  of  the  Iberians,  who  at  a  later  date  bore  the  title  of  Catholicos, 
or  Exarch,  resided  at  Tiflis.  Albania,  to  the  east  of  Iberia,  had  also,  down 
to  the  tenth  century,  its  own  Catholicos. 


30        CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

gather  round  Mm  a  council  of  sixty  bishops/  who  were  mainly 
Italians  from  Southern  Italy,  for,  in  the  North,  there  were, 
until  the  fourth  century,  very  few  episcopal  sees.^  Italy  was 
not,  as  yet,  divided  into  provinces,  as  the  division  did  not 
take  place  till  the  end  of  the  third  century.  By  that  time 
things  had  already  taken  definite  shape.  The  Pope  exercised 
his  authority  as  superior,  without  any  intermediary,  over 
all  the  bishops  of  the  peninsula.  When  the  Italian  islands 
were  brought  into  connection  with  the  suburbicarian  diocese, 
their  bishops  naturally  formed  part  of  this  group.  Those  of 
Caralis  and  Syracuse  succeeded  in  obtaining  some  special 
honours  for  their  sees,  but  that  was  all.  The  Pope  remained 
the  only  real  metropolitan  of  the  Italian  peninsula  and  its 
islands. 

I  have  already  spoken  of  ecclesiastical  centralisation  in 
Africa.  There,  the  primacy  of  Carthage  did  not  prevent  a 
certain  provincial  grouping  of  the  episcopate  around  the 
senior  bishop  of  each  province.  In  the  African  councils,  of 
which  we  have  so  large  a  number,  it  is  always  necessary  to 
distinguish  between  those  that  are  provincial  only  and  those 
that  are  general,  convoked  and  presided  over  by  the  Bishop 
of  Carthage.  But  these  different  groupings  are  merely  the 
outcome  of  the  organisation  of  one  large  united  and  vigor- 
ously active  body.  No  ecclesiastical  group  is  more  clearly 
specialised  than  that  of  North  Africa,  just  as  no  region  of  the 
Empire  is  more  clearly  isolated  from  the  rest  by  its  natural 
boundaries. 

In  Southern  Italy,  and  specially  in  Africa,  the  episcopal 
sees  were  very  numerous.  The  same  cannot  be  said  of  the 
rest  of  Western  Christendom.     In  the  part  of  Italy  watered 


1  Eusebius,  Hist.  Eccles.,  vi.  43. 

-  The  only  sees  that  have  any  serious  claim  to  an  antiquity  prior  to  the 
fourth  century  are  those  of  Eavenna  (Classis),  Milan,  Aquileia,  Brescia,  and 
Verona.  The  two  first  appear  to  have  been  founded  about  the  beginning  of 
the  third  century,  or  even  a  little  earlier. 


ECCLESIASTICAL   AKEAS.  31 

by  the  Po,  in  the  Danubian  provinces,  in  Gaul,  Spain,  and 
Britain,  whether  owing  to  the  fact  that  the  cities  in  these 
regions  included  a  large  extent  of  territory,  or  that  it  was 
not  thought  advisable  to  place  a  bishop  in  each,  the  epis- 
copal areas  were  more  extensive  and  numerically  smaller. 
This  fact  probably  accounts  for  the  late  grouping  of  them 
into  provinces  and  assigning  them  metropolitans.  In  Nor- 
thern Italy  there  was  at  first  one  metropolitan  only,  that  of 
Milan,  whose  jurisdiction  extended  over  the  whole  diocese  of 
Italy  so  called.  Towards  the  beginning  of  the  fifth  century 
this  province  was  made  into  two  by  the  formation  of  the 
metropolitan  see  of  Aquileia.  A  little  later  the  province  of 
Emilia  furnished  some  suffragans  to  the  Bishop  of  Eavenna, 
when  this  town  became  the  Imperial  residence.  Eavenna, 
however,  was  included  within  the  area  of  the  metropolitan 
rule  of  the  Pope,  and  hence  its  bishop  remained  a  suffragan 
of  the  Eoman  see,  although  he  was  himseK  metropolitan 
of  the  sees  of  the  province  of  EmiHa  which  had  been 
detached  from  that  of  Milan. 

Britain  and  the  Pannonian  provinces  were  separated  from 
the  Empire  before  the  system  of  ecclesiastical  metropolitans 
could  be  introduced  into  them  respectively.  At  all  events 
there  is  no  documentary  evidence  to  the  contrary.  In 
the  fifth  and  sixth  centuries,  what  remained  of  the  Upper 
Danubian  provinces  was  divided  between  the  two  Italian 
metropolitan  sees  of  Milan  and  Aquileia.  Ehsetia  Prima 
(Coire)  was  under  the  jurisdiction  of  Milan  ;  Ehsetia  Secunda 
(Augsburg,  Seben),  Noricum  (Tiburnia),  Pannonia  Prima 
(Scarbantia),  formed  part  of  the  Council  of  Aquileia.^ 
In  Gaul  and  Spain  the  metropolitan  system  was  introduced 

1  See  the  signatures  of  the  Council  of  Milan,  in  451,  and  those  of  the 
Councils  of  Aquileia,  under  the  patriarchs  HeUas  and  Severus,  in  the 
Chronicon  Gradense,  and  in  the  History  of  the  Lombards,  by  Paulus 
Diaconus,  iii.  26  (Mon.  Germ.  Script.  Lang.,  p.  397,  107).  Cf.  the  letter 
of  the  suiFragans  of  Aquileia  to  the  Emperor  Maurice  (^Greg.  M.  Reg., 
i.  16a). 


32        CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

towards   the   end  of  the   fourth   or  the   beginning   of  the 
following  century. 

Gaul,  Spain,  and  Britain  are  countries  of  which  the  limits 
are  clearly  defined  by  nature.  In  the  fourth  century  the 
difference  in  the  degree  of  civilisation  which  possibly  existed, 
for  instance,  between  Boetica  and  Spain,  and  between  the 
region  of  Narbonne  and  the  Tres  Gallice,  had  become  con- 
siderably less  apparent.  If  the  Eoman  Empire  had  lasted, 
it  is  possible  that  Spanish,  Gallic,  and  British  ecclesiastical 
groups  might  have  been  formed,  of  which  the  centre  would 
have  been  determined  by  the  convergence  of  the  lines  of 
administration.  The  ecclesiastical  province  of  Aries,  which 
in  no  way  corresponds  with  the  civil  province  of  Vienne, 
took  its  origin  in  that  way.  But  the  Barbarian  invasions, 
and  the  redistribution  which  followed,  put  a  stop  to  any 
development  on  these  lines,  and  the  ecclesiastical  provinces 
of  Gaul  and  Spain  remained  independent  of  all  superior 
authority  or  organisation  until  they  emerged  at  length 
as  the  two  national  Churches  of  the  Visigoths  and  the 
Franks. 

We  must  not,  however,  ignore  the  peculiar  position 
which  Milan  held,  towards  the  end  of  the  fourth  century, 
as  a  centre  of  influence,  which  was  felt  more  in  Gaul  than 
elsewhere.  For  a  short  but  important  period  it  would  thus 
appear  that  the  Western  episcopate  recognised  a  twofold 
hegemony — that  of  the  Pope  and  that  of  the  Bishop  of 
Milan. 

This  divided  authority  became  first  apparent  in  the  time 
of  St.  Ambrose.  The  see  of  that  illustrious  bishop  was 
regarded  with  a  respect  that  was  quite  exceptional — without 
prejudice,  of  course — to  the  authority  of  the  apostolic  see. 
The  influence  of  Ambrose  made  itself  felt  in  the  affairs  of  the 
Eastern  Church — at  Antioch,  at  Csesarea,  at  Constantinople, 
and  at  Thessalonica,  and  he  it  was  who  was  commissioned 


ECCLESIASTICAL   AREAS.  33 

to  provide  Sirmium  with  a  bishop  at  a  critical  moment 
of  its  history.  At  Aquileia  he  presided  over  a  council 
at  which  the  last  difficulties  connected  with  the  Arian 
crisis  in  the  Lower  Danubian  provinces  were  disposed  of. 
It  is,  however,  particularly  in  Gaul  and  Spain  that  the 
ecclesiastical  authority  of  Milan  seems  to  have  been 
accepted  as  a  natural  and  superior  tribunal. 

About  the  year  880  we  find  the  Priscillianists  of  Spain 
bringing  their  cause  both  before  Pope  Damasus  and 
Bishop  Ambrose.  Long  after  the  bloody  executions  of 
Treves,  at  a  time  when  the  position  of  the  dissentients 
in  Spain  was  in  question  again,  both  sides  approached  the 
Bishop  of  Milan.  The  GaKcian  prelates,  who  had  remained 
faithful  to  the  traditions  of  Priscillian,  had  been  summoned 
by  their  colleagues  assembled  in  Council  at  Toledo  to 
appear  before  them.  They  refused  to  acknowledge  the 
jurisdiction  of  the  latter,  but  the  foremost  among  the 
dissentients,  Symposius,  the  aged  Bishop  of  Astorga,  and  his 
son  Dictinius,  repaired  to  Milan.  Ambrose  imposed  very 
hard  conditions  upon  them,  which,  nevertheless,  they  pro- 
mised to  fulfil.  Pope  Siricius  acted  with  him  in  this 
matter,  and  advised  the  same  solution  of  the  difficulty.  But 
this  decision  did  not  put  an  end  to  the  conflict.  In  the  year 
400,  after  the  death  of  both  Siricius  and  Ambrose,  a  fresh 
council  assembled  at  Toledo,  and  was  successful  this  time 
in  securing  the  attendance  of  the  Galician  prelates.  Several 
difficulties  were  then  settled,  but  on  some  points  the  council, 
mistrusting  its  own  authority,  or  failing  to  come  to  an 
agreement,  made  a  formal  appeal  both  to  the  new  Pope 
Anastasius,  and  to  Simplicianus,  the  successor  of  St.  Ambrose. 

Not  only  in  Spain,  but  also  in  Gaul,  Priscillianism  had 
sown  dissensions  amongst  the  bishops.  Some  of  these 
accepted,  while  others  refused,  communion  with  Pelix, 
Bishop  of  Treves,  who  had  been  ordained  with  the  con- 
currence of  the  opponents  of  Priscillian.     The  contest  was 

D 


34        CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

caxried  before  the  tribunal  of  the  Bishop  of  Milan  in  the 
first  instance,  probably  during  the  lifetime  of  St.  Ambrose. 
It  was,  indeed,  very  likely  to  deal  with  this  business  that 
the  meeting  of  the  Synod  of  Milan  propter  adventum 
Galloritm  episcoporum  was  held,  which  was  in  session  when 
the  news  of  the  massacre  at  Thessalonica  reached  Ambrose.-^ 
The  Bishops  of  Octodurus  (Martigny)  and  of  Orange  were 
present.^  They  had  already  attended,  a  few  years  before, 
in  381,  the  Council  of  Aquileia. 

Later  on,  about  a.d.  400,  the  Council  of  the  Bishop  of 
Milan  assembled  afresh  at  Turin,  to  pass  judgment  this  time 
not  on  one,  but  on  several  disputed  points  which  the  Churches 
of  Gaul  had  referred  to  it.  The  following  questions  were 
submitted  to  it — the  dispute  between  the  Bishop  of  Mar- 
seilles and  the  bishops  of  Gallia  Narbonensis  secunda,  the 
quarrel  for  precedence  between  the  Churches  of  Aries  and 
Vienne,  the  difficulty  as  to  communion  with  Felix  of  Treves, 
and  many  other  points  of  discipline  and  law  of  minor  impor- 
tance upon  which  we  are  imperfectly  informed.  Upon  all 
these  the  Synod  of  Turin  gave  decrees  and  judgment  without 
the  slightest  hesitation  as  to  its  competence.  Before  the 
Bishop  of  Milan,  the  most  important  Bishops  of  Gaul  felt 
themselves  in  presence  of  a  superior  authority,  and  believed 
themselves  bound  to  accept  his  decisions.  As  a  fact,  the 
decrees  of  the  Council  of  Turin  were  inserted  in  all,  the 
canonical  collections  compiled  in  Gaul,  and  were  regarded 
there  as  one  of  the  most  authoritative  texts  in  the  matter  of 
ecclesiastical  law. 

The  Churches  of  Spain  and  Gaul,  however,  were  not  alone 

•  Ambrose,  Ep,  51. 

"  This  must  have  been  the  council  that  gave  its  adherence  to  the  con- 
demnation of  Jovinian.  The  names  of  Theodore  and  of  Constantius 
appear  at  the  end  of  the  synodal  letter  addressed  to  Pope  Siricius  (Ambr., 
Ep.  42),  though  without  indication  of  their  sees.  It  is  generally  admitted 
that  they  may  be  identified  with  the  two  bishops  of  the  same  names  who 
took  part  in  the  Council  of  Aquileia — that  is,  the  Bishops  of  Octodurus  and 
of  Orange. 


ECCLESIASTICAL   AREAS.  35 

in  appealing  to  Milan.  The  Church  of  Africa  also  attached 
extreme  importance  to  the  decisions  pronounced  by  this 
illustrious  see.  In  393,  the  General  African  Council,  held 
at  Hippo,  thought  it  advisable  to  withdraw  the  prohibition 
which  prevented  their  clergy  from  ministering  to  the 
Donatists  who  had  received  in  infancy  schismatic  baptism. 
But  as  this  involved  the  infringement  of  a  general  law 
of  the  Church,  it  was  thought  necessary  first  to  consult 
the  "  Church  across  the  sea."  Political  events  interfered 
with  the  accomplishment  of  this  project.  The  question  was 
brought  up  again  in  another  general  council  held  at  Carthage 
in  397.  The  decision  arrived  at  by  that  assembly  indicated 
expressly  that  Siricius  and  Simplicianus  should  be  consulted. 
The  replies  sent  from  Eome  and  Milan  were  unfavourable  • 
but  after  the  death  of  Siricius  and  Simplicianus  the  Africans 
made  a  fresh  application  to  Anastasius  and  Venerius,  their 
successors.  The  General  Council  of  June,  401,  sent  as  a 
deputy  to  the  latter  a  bishop  charged  to  explain  to  them  the 
desirability  of  the  concession  demanded. 

There  are  thus  evidences  of  an  universal  tendency,  about 
the  close  of  the  fourth  century,  to  regard  the  Bishop  of 
Milan  as  an  authority  of  the  first  order,  and  to  associate  him 
with  the  Pope  in  the  exercise  of  the  functions  of  supreme 
ecclesiastical  magistrate,  that  is  as  judge  in  important 
causes,  and  as  interpreter  of  the  laws  of  general  discipline. 
This  extraordinary  position  ascribed  to  the  Bishop  of  Milan 
did  not  owe  its  existence  to  the  antiquity  of  his  Church, 
which  did  not  date  farther  back  than  the  end  of  the  second 
century,  nor  to  the  celebrity  of  its  founders,  for  they  are 
quite  unknown  to  us.  The  earliest  facts  pointing  in  this 
direction  are  to  be  referred  to  the  episcopate  of  St.  Ambrose, 
but  the  personal  merits  of  that  great  bishop  are  not 
suf&cient  to  account  for  this  attitude  of  the  Latin  episcopate 
towards  the  see  of  Milan.  There  was  no  lack  in  the  West 
at  that  moment  of  prelates  renowned  for  their  zeal,  sanctity, 


36         CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

and  enlightenment.  St.  Martin  and  St.  Augustine  both 
belong  to  this  period.  The  real  reason  was  that  Milan 
was  the  Imperial  official  residence,  the  capital  of  the 
Western  Empire.  It  had  enjoyed  this  position  from  the 
close  of  the  preceding  century,  on  the  reorganisation  of  the 
Empire  under  Diocletian  and  Maximianus.  At  the  period 
with  which  we  are  dealing  its  supremacy  became  more  and 
more  accentuated.  Erom  the  death  of  Maximus,  in  388, 
Treves  had  ceased  to  be  the  second  capital.  The  importance 
of  Eavenna  was  still  a  thing  of  the  future,  for  it  was  not  till 
404  that  the  Emperor  Honorius  took  up  his  abode  there. 
Even  then  a  certain  time  must  have  elapsed  before  his 
residence  could  have  taken  definite  effect  and  have  produced 
its  consequences  in  ecclesiastical  circles.  Milan  was  there- 
fore without  a  rival,  and  its  ecclesiastical  position  was 
becoming  established  on  the  same  lines  as  that  of  Constanti- 
nople. As  early  as  the  reigns  of  Constans  and  Constantius 
several  councils  had  been  held  there,  and  it  was  there,  rather 
than  at  Eome,  that  the  two  Churches  of  the  East  and  West 
found  a  point  of  contact.  Thither  the  formularies  elaborated 
at  Antioch  were  brought,  and  there  the  Latin  bishops  and 
their  delegates  were  called  together  and  assembled  under  the 
eye  of  the  emperor.  Milan  was  thus,  even  before  the  middle 
of  the  fourth  century,  the  great  centre  of  ecclesiastical  inter- 
relations in  the  West,  and  that  solely  on  account  of  its  being 
the  capital  of  the  Empire.  Constantius  filled  the  see  with  an 
Arian  bishop  named  Auxentius,  an  able  and  energetic  man, 
who  succeeded  in  maintaining  his  position  after  the  defeat  of 
his  party  in  the  West,  and  remaiued  there  tUl  375  the  per- 
sonification of  the  doctrine  of  Ariminum.  There  was  doubt- 
less then  a  lull  in  the  competition  of  which  the  Imperial 
Church  was  the  prize,  but  the  election  of  St.  Ambrose  was 
soon  to  remove  all  difficulties  and  to  shed  a  lustre  upon  the 
see  which  should  render  it  famous  for  all  time. 

Those  who  had  recourse  to  Milan  at  the  same  time  that 


ECCLESIASTICAL   AKEAS.  37 

they  appealed  to  Eome,  or  even  in  preference  to  Eome,  had 
certainly  no  intention  of  creating  an  opposition  between 
these  two  great  authorities,  or  even  of  placing  the  Imperial 
Church  on  a  level  with  the  apostolic  see.  This  appeal  to 
them  was  made  simultaneously  on  the  supposition  that  they 
could  not  act  otherwise  than  in  concert,  and  the  issue 
invariably  justified  this  assumption.  When  the  appeal  was 
made  to  Milan  alone,  as  the  Galilean  Bishops  are  known 
to  have  done  on  several  occasions,  it  was  only  because  Milan 
was  nearer  to  them  and  for  this  reason  had  a  better 
opportunity  of  obtaining  information.  Questions  continued 
to  be  submitted  to  Eome  all  the  same.  We  may  point  out 
as  instances  of  such  appeals,  those  of  Himerius,  Bishop 
of  Tarragona,  in  384,  of  Victricius,  Bishop  of  Eouen,  in  403, 
and  of  Exuperius,  Bishop  of  Toulouse,  in  404.  We  still 
possess  the  decretals  of  Siricius  and  Innocent,^  in  which 
they  replied  to  the  questions  submitted  by  these  bishops 
of  Spain  and  Gaul. 

The  pre-eminent  position,  however,  of  the  see  of  Milan 
could  not  have  been  further  accentuated  without  in  the  end 
establishing  a  precedent  which  might  be  cited  against  the 
pre-eminence  of  Eome.  The  Popes  soon  realised  this,  and 
neglected  no  opportunity  of  defending  themselves  against 
this  incipient  rivalry.  It  is  not  known  what  part  they  took 
in  the  foundation  of  the  metropolitan  see  of  Aquileia,  but  it 
is  certain  that  they  helped  to  create  the  metropolitan  diocese 
of  Eavenna,  formed  at  the  expense  of  that  of  Milan,^  In  a 
letter  addressed  to  the  Bishop  of  Eugubium,  his  suffragan, 
Pope  Innocent  points  out,  not  without  a  certain  incisiveness 

1  Jaffe,  255,  286,  293.  We  may  add  the  Synodus  Bomanorum  ad  Oallos 
Episcopos  (Constant,  Epp.  Bom.  Pontif.,  p.  685),  of  which  it  is  impossible 
to  say  whether  it  was  drawn  up  under  Siricius  or  Innocent.  It  is  certainly 
of  that  date. 

^  St.  Peter  Chrysologus,  sermon  175. 


38        CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

of  style,  the  inconsistency  of  those  who  do  not  follow  in  all 
things  the  usages  of  the  Eoman  Church.  He  asks  them  if 
they  have  read  anywhere  that  the  Churches  of  Italy,  Gaul, 
and  Spain  owe  their  foundation  to  others  than  to  St.  Peter 
and  his  successors.  It  will  be  seen  further  on  that  this 
letter  testifies,  more  fully  than  I  can  indicate  here,  to 
the  opposition  between  the  two  great  Italian  metropolitan 
sees. 

Under  Pope  Zosimus,  the  successor  of  Innocent,  the 
primacy  of  Milan  received  a  blow,  which,  although  of  an 
indirect  character,  was  none  the  less  decisive.  I  refer  to  the 
foundation  of  an  apostolic  vicariate  for  the  Galilean 
provinces,  attached  to  the  episcopal  see  of  Aries.  ^  The 
continued  advance  of  the  Germanic  hordes  had  caused  the 
great  Eoman  establishment  of  Treves  to  be  all  but  aban- 
doned. The  higher  Eoman  functionaries  had  been  obliged 
to  retire  and  to  remove  their  headquarters  to  a  position  in 
the  Ehone  valley,  Aries,  which  had  long  been  a  flourishing 
city,  and  had  enjoyed  the  favour  of  the  emperors  of  the 
family  of  Constantino,  besides  being  advantageously  situated 
between  the  Gauls,  Spain,  and  Italy,  became  thenceforward 
the  residence  of  the  prefect,  the  praetor,  and  all  the  higher 
administrative  functionaries  of  the  transalpine  provinces. 
Por  a  very  short  time — that  is,  during  the  reign  of  the 
"usurper"  Constantino  (407-410) — it  had  even  been  the 
capital  of  the  Empire.  This  reign  was  followed  by  a  violent 
political  reaction  directed  by  the  powerful  Constantius,  the 
favourite  and  afterwards  the  brother-in-law  of  Honorius, 
who  at  length  made  him  his  associate  on  the  throne  of 
the  Empire.  The  inhabitants  of  Aries,  in  the  hope  of 
purchasing  pardon  for  the  attitude  they  had  assumed  in 
the  late  events,  banished  their  saintly  bishop,  Heros,  who 
had  compromised  himself  in   the   opinion  of  the  Court  of 

*  See  my  Fastes  Episcopaux  de  I'Andemie  Gaule,  vol.  i.  pp.  84-144. 


ECCLESIASTICAL  AREAS.  39 

Eavenna.  They  appointed  as  his  successor  Patroclus,  who 
was  in  great  favour  with  Constantius,  but  who  was  an 
ambitious,  intriguing,  and  avaricious  man,  and  at  the  same 
time  clever  and  audacious.  Pope  Zosimus,  who  had  been 
prepossessed  beforehand  in  favour  of  this  individual  and 
had  been  deceived  as  to  his  moral  character,  hastened,  on 
succeeding  to  the  pontificate,  to  grant  him  letters  which 
invested  him  with  powers  superior  to  all  the  bishops  of  the 
two  administrative  dioceses  of  Gaul  and  of  the  Seven 
Provinces.  The  Pope,  by  the  intermediary  of  this  his 
vicar,  took  the  effective  direction  of  the  episcopate  of  the 
Gallic  provinces,  over  which,  up  till  that  time,  he  had  not 
been  able  to  exercise  more  than  a  feeble  and  intermittent 
influence. 

This  attempt  was  a  failure,  Patroclus  abused  his  powers 
so  scandalously  that  they  soon  had  to  be  withdrawn.  Under 
the  immediate  successors  of  Zosimus — Boniface,  Celestine, 
Xystus  III.  (Sixtus),  and  Leo — the  efforts  of  the  Bishops  of 
Aries  were  directed,  with  varying  success,  not  to  the  revival 
of  the  vicariate,  but  to  secure  their  being  recognised  as 
rulers  of  an  ecclesiastical  province  of  greater  importance 
than  the  others.  Pope  Hilary  attempted  to  carry  out  once 
more  the  scheme  of  Zosimus,  but  less  successfully,  inasmuch 
as  the  Bishops  of  Aries,  despairing  of  its  realisation,  had 
taken  a  merely  theoretical  interest  in  the  matter.  From  the 
time  of  St.  Csesarius  and  down  to  the  end  of  the  sixth 
century,  they  were  careful  to  provide  themselves  with 
letters  of  vicariate  to  which  the  distinction  of  the  pallium 
had  then  been  added ;  but  these  were  merely  empty  honours, 
and  did  not  even  result  in  securing  precedence  for  the 
Bishops  of  Aries  in  the  councils  of  the  Prankish  Empire. 

But  if  the  vicariate  never  became  an  effective  institu- 
tion, it  was  nevertheless  the  occasion  of  more  frequent  and 
regular  relations  between  Eome  and  the  bishops  of  the 
Ehone  valley.      The  current  of  affairs  was  diverted  from 


40         CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Milan  to  Rome.  The  correspondence  between  Eome  and 
Aries  became  incessant,  and  the  Bishops  of  Southern  Gaul 
grew  accustomed  to  proceed  to  Eome  to  submit  their 
disputes  to  the  tribunal  of  the  Pope.  We  note  the  presence 
of  such  bishops  at  the  Eoman  councils  of  the  fifth  century. 

If  the  Western  Empire  had  been  able  to  maintain  its 
existence,  an  ecclesiastical  centralisation  similar  to  that 
which  had  made  such  vigorous  progress  in  the  East,  would 
have  been  established  at  an  early  date  in  the  West.  St. 
Leo  had  placed  this  ecclesiastical  concentration  under 
legal  protection  by  obtaining  from  Valentinian  III.  a 
recognition  of  his  right  to  compel  the  bishops  of  all  the 
provinces  to  appear  before  his  tribunal.^  This  Western 
centralising  movement  was,  however,  thwarted  by  the 
rise  of  the  barbarian  kingdoms.  Political  frontiers  were 
established  between  Eome  and  the  Churches  which  lay 
beyond  the  Alps  and  the  seas.  The  laws  and  function- 
aries of  Eavenna  had  no  longer  any  influence  in  Vandal 
Africa,  in  Prankish  Gaul,  and  in  Visigothic  Spain. 
Whether  Catholic  or  heretic,  the  barbarian  kings  regarded 
with  but  slight  favour  the  maintenance  of  regular  and 
frequent  communications  between  their  bishops  and  the 
Bishop  of  Eome,  a  subject  of  that  power  at  the  expense 
of  which  their  own  authority  had  been  established.  On 
the  other  hand,  the  Prankish  and  Visigothic  sovereigns 
soon  recognised  the  necessity  of  being  on  good  terms 
with  their  bishops.  The  Eoman  Imperial  ofl&cials  having 
once  disappeared,  the  bishops  were  found  to  be  the  best 
qualified  representatives  of  the  conquered  population,  and 
numberless  occasions  arose  for  an  appeal  to  their  moral 
authority.  Constant  relations  were  thus  established  between 
the  various  Churches  and  the  sovereign,  and  the  Court  of  the 
king  became  the  centre  of  ecclesiastical  as  of  all  other  affairs. 

»  Nov.  Valent.  III.,  16. 


ECCLESIASTICAL   AEEAS.  41 

From  thence  were  issued  the  summonses  convening  councils, 
and  from  the  same  source  proceeded  the  appointments  of 
bishops.  Each  kingdom  was  a  centre  for  itself.  There  was 
thus  a  national  Prankish  Church  and  a  national  Yisigothic 
Church,  the  former  the  more  centralised,  and  more  closely 
united  to  the  State,  the  latter  always  the  more  disintegrated 
of  the  two,  owing  to  the  constant  redistribution  of  territory 
among  the  Merovingian  princes,  and  the  absence  of  a  capital, 
either  religious  or  political. 

In  Italy,  the  Lombardic  conquest  had  at  first  still  greater 
damaging  effects  upon  ecclesiastical  centralisation  and  even 
upon  religious  unity  itself.  The  Metropolitan  of  Aquileia, 
who  had  become  a  schismatic  after  the  fifth  CEcumenical 
Council,  continued  his  insubordination  for  a  considerable 
time  within  the  shelter  of  the  frontier  of  the  Duchy  of 
Frioul.  The  Churches  which  had  been  overthrown  at  the 
beginning  of  the  invasion,  had  not  all  recovered  by  the 
seventh  century.  Those  which  were  fortunate  enough 
to  have  done  so,  found  themselves  somewhat  strained  in 
their  relations'  with  Eome.  Metropolitan  institutions  in 
Italy,  however,  were  too  deeply  rooted  to  be  easily  over- 
turned. Eome,  Milan,  Aquileia,  and  Eavenna  maintained 
their  respective  positions,  and  continued,  in  all  essentials, 
to  exercise  their  jurisdictions. 

Beyond  the  Adriatic,  Dalmatia  constituted  a  province  by 
itself,  under  the  Metropolitan  of  Salonse  (Spalatro).  Further 
east,  the  group  formed  by  the  Illyrian  provinces,  together 
with  Macedonia,  Thessaly,  Epii'us,  Achaia,  and  the  Greek 
islands  as  far  as  and  including  Crete,  did  not  belong  to  any 
of  the  Eastern  patriarchates.  These  countries  were  included 
in  the  jurisdiction  of  the  Pope,  regarded  as  the  Patriarch  of 
the  "West.  According  to  this  assumption,  the  West  began  at 
Philippi  and  Sardica.  This  demarcation  had  been  determined 
by  the  limits  of  the  Eastern  Empire  under  Licinius  (314- 


42        CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

323),  Constantius  (337-350),  and  Valens  (364-378).  When 
Gratian  associated  Theodosius  with  him  as  emperor,  he 
entrusted  him  with  the  government  of  Eastern  lUyricum, 
which  extended  northwards  as  far  as  the  Save,  and  west- 
wards up  to  the  Dalmatian  mountains.  Connected  in  this 
manner  with  the  Eastern  Empire,  these  provinces  could  not 
fail  to  be  drawn  within  the  ecclesiastical  influence  of 
Constantinople.  Greek  was  spoken  throughout  most  of 
them,  and  commercial  intercourse  and  business  of  every 
kind  caused  a  much  stronger  drift  in  the  direction  of 
Constantinople  than  in  that  of  Eome  or  Milan.  The  Popes, 
anxious  not  to  lose  the  spiritual  direction  of  so  many- 
distinguished  Churches,  resolved,  at  an  early  date,  to  found 
a  vicariate  at  Thessalonica,  of  which  that  at  Aries  was 
merely  an  imitation.  More  successfully  managed  than  its 
GalUcan  counterpart,  it  manifested  a  certain  vitality,  and 
for  nearly  a  century  produced  appreciable  results.  The 
schism  of  long  duration  connected  with  Acacius  (484-519) 
inflicted  on  it  a  fatal  blow.  Although  we  find  as  late  as 
the  sixth  and  seventh  centuries  certain  acts  indicating 
papal  jurisdiction  in  these  regions,  they  are  either  isolated 
instances,  or  unconnected  with  the  institution  of  the 
vicariate.  Of  the  latter  nothing  remained  but  the  titles, 
which  the  Bishops  of  Thessalonica  and  some  others 
delighted  to  parade  at  councils.  In  fact,  if  not  in 
theory,  the  provinces  of  Eastern  lUyricum  had  passed 
under  the  authority  of  the  Patriarchs  of  Constan- 
tinople.^ 

At  the  opposite  extremity  of  the  West,  the  Churches 
of  Britain,  which  had  been  destroyed  by  or  had  suffered 
severely  from,  the  Saxon  invasion,  had  not  long  enjoyed, 
if     they    had     ever    known,     the     metropolitan     system. 

'  See  Eglises  S^par^es,  cli.  vi. 


ECCLESIASTICAL   AEEAS.  43 

Christianity,  ■which  had  taken  refuge  in  the  West,  held  its 
own  there  as  best  it  could  in  the  midst  of  a  barbarian 
population,  which,  though  undisciplined,  was  capable  of 
great  religious  fervour.  Towns  no  longer  existed,  but 
from  the  monastic  centres  missionaries  spread  over  their 
immediate  neighbourhood,  preaching  and  carrying  spiritual 
ministrations  to  the  inhabitants  of  scattered  groups  of 
dwellings  in  these  out-of-the-way  districts.  Many  of  the 
Britons  emigrated,  some  to  the  shores  of  Armorica  in 
Gaul,  others  as  far  as  Spain.  In  the  latter  country  they 
formed  a  bishopric  which  found  a  place  within  the 
organisation  of  the  local  Church.  In  Gaul  it  was 
otherwise.  The  Breton  Churches  preserved  a  separate 
existence,  entrenched  behind  the  frontier  which  separated 
the  peninsula  with  its  national  rulers  from  the  Prankish 
Empire.  It  was  not  until  the  time  of  Charlemagne  that 
they  were  at  length  brought  into  union  with  the 
ecclesiastical  body  of  the  Franks,  and  were  incorporated 
into  the  metropolitan  province  of  Tours.  Even  this  union, 
disturbed  by  political  fluctuations,  was  for  a  long  time 
lacking  in  completeness  and  efficacy.^ 

It  was  from  the  Island  of  Britain  that  Patrick  went  forth 
to  be  the  Apostle  of  Ireland,  then  an  independent  country. 
The  Church  which  he  founded  there  reproduced,  and  at  the 
same  time  exaggerated,  all  the  traits  characteristic  of  British 
Christianity.  It  developed  rapidly.  As  early  as  the  sixth 
century,  through  the  efforts  of  Columba  and  his  monks  of 
Hy  or  lona,  it  had  already  spread  to  the  country  of  the 
Picts  and  the  Caledonians.  Other  apostles,  free  lances  of  the 
Irish  Church,  appeared  shortly  after  on  the  Continent,  and 
settling  on  the  eastern  confines  of  ancient  Gaul,  began  to 
spread  Christianity  in  the  parts  of  Germany  watered  by  the 
Danube  and  the  Main,  whence,  after  the  invasions  of  the  fifth 

^  Faates  Episcopaux,  voL  ii.  p.  252. 


44        CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

century,  it  had  been  almost  completely  exterminated.  Their 
somewhat  undisciplined  foundations  there  were,  a  century 
later,  taken  in  hand  and  reformed  by  St.  Boniface. 

Thus  throughout  the  regions  of  the  West,  whatever  the 
political  situation  may  have  been,  whatever  the  form  or 
degree  of  progress  of  ecclesiastical  organisation,  there 
was  nothing  at  the  close  of  the  sixth  century  which  could 
lead  us  to  foresee  that  the  Latin  Church  would  one  day 
be  more  centralised  than  ever  the  Eoman  Empire  had  been. 
Eome  continued  to  be  for  the  whole  world  the  apostolic  see, 
the  supreme  metropolis  of  the  Church.  On  the  questions  of 
dogma  or  general  discipline  which  divided  the  East  and  the 
West,  it  was  an  understood  thing  that  the  Pope  had  the 
right  to  speak  in  the  name  of  all  the  Western  Churches. 
The  Pope's  decretals  had  the  same  legal  force  as  the 
decisions  of  councils,  and  were  inserted  under  the  same 
category  in  the  collection  of  canons.  The  sanctuaries  of 
the  apostolic  city,  particularly  St.  Peter's,  attracted  pilgrims 
from  all  countries.  No  spot  in  the  West  was  more  sacred, 
and  no  moral  or  religious  authority  could  be  compared  to 
that  of  the  priest  who  ministered  at  those  illustrious  shrines. 
But  from  this  universal  respect  to  an  ecclesiastical  centralisa- 
tion was  a  far  cry.  No  one,  moreover,  not  even  the  Popes 
themselves,  appeared  to  have  felt  any  urgent  necessity  for  it. 
They  adapted  themselves  to  the  existing  state  of  things 
without  attempting  to  modify  it. 

The  movement  towards  centralisation  had  its  origin, 
though  indirectly,  in  the  conversion  of  England  under  the 
auspices  of  the  Eoman  Church.  The  Prankish  Church, 
which  did  not  possess  the  missionary  spirit  in  any  extra- 
ordinary degree,  made  no  effort  of  any  kind  to  convert 
their  neighbours  beyond  the  Ehine  or  across  the  Channel. 
On  the  other  hand,  the  zeal  of  the  British  in  preaching 
the  Gospel  was  limited  by  the  Saxon  frontier.     The  work 


ECCLESIASTICAL   AREAS.  45 

in  England  was  begun  and  successfully  carried  on  by  tbe 
Eoman  missions  of  Augustine  (597)  and  Theodore  (668). 
Between  these  two  the  Scots  of  Ireland  had  intervened  to 
such  an  extent,  that  it  would  be  unjust  not  to  attribute  to 
them  a  very  large  share  in  the  success  of  the  enterprise. 
The  Eoman  mission  in  Kent,  however,  retained  the  direction 
of  the  English  Church,  and  in  the  sum-total  of  influences, 
it  was  the  Eoman  spirit  that  predominated.  Erom  thence 
went  forth  the  apostles  of  Germany  and  the  ecclesiastical 
counsellors  of  the  first  Carlovingian  princes.  From  thence, 
through  more  or  less  numerous  intermediaries,  emanated  the 
reform  of  the  Frankish  Church,  and  later  on  of  the  Eoman 
Church  itself;  and  from  thence,  above  all,  proceeded  that 
centralising  movement  which,  by  relieving  the  Latin  eccle- 
siastical world  of  the  embarrassments  and  complications 
arising  from  primacies  and  national  Churches,  placed 
their  united  forces  in  the  hands  of  the  successors  of  St. 
Peter. 


CHAPTER    II. 

the  mass  in  the  east. 

§  1. — The  Liturgy  in  Peimitive  Times. 

We  have  seen  in  the  preceding  chapter  that  the  local 
Christian  communities  for  the  most  part  were  detached 
from  the  pre-existing  Jewish  communities,  and  that  in 
consequence  of  this  origin,  a  strong  resemblance  existed 
between  the  organisation  of  the  Church  and  that  of  the 
synagogue.  This  resemblance  is  especially  apparent  in 
the  sphere  of  worship.  The  Christian  Liturgy  to  a  great 
extent  took  its  rise  from  the  Jewish  Liturgy,  and  was,  in  fact, 
merely  its  continuation.  But  here  it  is  important  that 
we  should  not  confound  the  worship  of  the  temple  at 
Jerusalem  with  that  of  the  synagogue.  The  former  did  not 
in  any  way  influence  the  Christian  Liturgy,  and  the  connec- 
tion which  the  commentators  of  the  Middle  Ages  delighted 
to  point  out  between  the  ritual  of  the  Pentateuch  and  that  of 
the  Church  cannot  be  taken  seriously.  Everything  that  has 
been  said  on  this  point  is  a  matter  of  mere  imagination,  and 
has  no  basis  in  tradition.  The  worship  in  the  Temple  was 
of  a  national  character,  and  altogether  different  from  the 
religious  exercises  joined  in  by  a  brotherhood,  or  a  local 
congregation,  in  the  sacred  assemblies  of  the  Diasyora,  or  in 
the  towns  of  Palestine,  or  even  in  Jerusalem  itself.     The 


THE  MASS  IN  THE  EAST.  47 

first  Christians,  at  a  time  in  which  they  were  still  almost 
altogether  congregated  in  the  Jewish  capital,  took  part  in  the 
worship  of  the  Temple,  but  without  prejudice  to  their  own 
special  meetings — those  of  the  new  synagogue  which  they 
had  established  at  the  very  beginning.  Outside  Jerusalem, 
the  highest  expression  of  their  collective  religious  life  was 
for  them,  as  for  the  Jews,  in  the  weekly  meetings  of  the 
synagogue. 

These  meetings  took  place  on  Saturday.  From  a  very 
early  period  the  Christians  adopted  the  Sunday.  It  is 
possible  that,  at  the  very  outset,  the  choice  of  this  day 
was  not  suggested  by  any  hostility  towards  Jewish  customs, 
but  that  they  observed  it  merely  in  order  to  have  side  by  side 
with  the  ancient  Sabbath,  which  they  celebrated  with  their 
Israelite  brethren,  a  day  set  apart  for  exclusively  Christian 
assemblies.  The  idea  of  importing  into  the  Sunday  the 
solemnity  of  the  Sabbath,  with  all  its  exigencies,  was  an 
entirely  foreign  one  to  the  primitive  Christians.  This  was 
especially  the  case  in  regard  to  the  prohibition  of  work, 
but  it  was  true  also  with  respect  to  worship  properly  so 
called.  The  observance  of  the  Sunday  was  at  first  supple- 
mental to  that  of  the  Sabbath,  but  in  proportion  as  the 
gulf  between  the  Church  and  the  synagogue  widened, 
the  Sabbath  became  less  and  less  important,  and  ended 
at  length  in  being  entirely  neglected.  The  Christians,  like 
the  Jews,  had  thus  one  single  day  in  the  week  set  apart 
for  religious  meetings,  but  the  Christian  day  was  different 
from  that  of  the  Jews. 

The  religious  assemblies  of  the  synagogue  involved  no 
bloody  sacrifice,  no  oblation  of  the  products  of  the  soil,  no 
firstfruits  or  incense.  The  children  of  Israel  assembled 
together  not  only  for  common  prayer,  but  also  to  read  their 
sacred  books — the  Law  in  the  first  place,  and  then  the 
Prophets ;  that  is  to  say,  the  remaining  books  of  the  Bible. 
Besides  these  readings  there  were  also  chants,  of  which  the 


48         CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

text  was  furnished  by  the  Psalter.  A  less  essential  but 
widely  used  exercise  was  the  homily  (Midrash)  on  a  theme 
supplied  by  the  lections. 

These  four  elements — lections,  chants,  homilies,  and 
prayers — were  adopted  without  hesitation  by  the  Christian 
Churches.  There  was  soon  to  be  found  on  the  reader's  desk, 
in  addition  to  the  books  of  the  Jewish  Bible,  the  writings  of 
the  New  Testament,  among  which  a  special  prominence  was 
given  to  the  Gospel.  This  was  all  the  change,  with  the 
exception,  of  course,  of  such  modifications  as  were  neces- 
sitated, by  the  new  direction  given  to  faith,  in  the  text  of 
prayers  and  homilies,  as  well  as  in  the  choice  of  the  biblical 
lessons  and  sacred  canticles. 

But  if  the  Church  took  over  en  hloc  all  the  religious 
service  of  the  synagogue,  it  added  thereto  one  or  two  new 
elements,  which  constituted  that  which  was  original  in  the 
Christian  Liturgy.  I  refer  to  the  Supper,  or  sacred  repast, 
and  the  spiritual  exercises. 

These  both  occupied  a  very  high  place  in  the  Christian 
service,  such  as  we  see  it  in  the  earliest  documents.  After 
the  Eucharist,  certain  inspired  persons  began  to  preach  and 
to  make  manifest  before  the  assembly  the  presence  of  the 
spirit  which  animated  them.  The  prophets,  the  ecstatics,  the 
speakers  in  tongues,  the  interpreters,  the  supernatural  healers, 
absorbed  at  this  time  the  attention  of  the  faithful.  There 
was,  as  it  were,  a  Liturgy  of  the  Holy  G-host  after  the  Liturgy 
of  Christ,  a  true  liturgy  with  a  Eeal  Presence  and  com- 
munion. The  inspiration  could  be  felt — it  sent  a  thrill 
through  the  organs  of  certain  privileged  persons,  but  the 
whole  assembly  was  moved,  edified,  and  even  more  or  less 
ravished  by  it  and  transported  into  the  Divine  sphere  of  the 
Paraclete.-^ 

'  See  especially  1  Cor.  xiv. ;  and  the  Doctrine  of  the  Apostles,  10,  et  seq- 


THE   MASS   IN   THE   EAST,  49 

However  frequently  these  Divine  phenomena  might  occur, 
they  were  not  on  that  account  the  less  extraordinary,  and 
it  is  impossible  to  regard  them,  properly  speaking,  as  a 
religious  institution.  Neither  the  Christian  communities 
nor  their  pastors  were  able  to  produce  them  or  to  obtain 
them  at  will.  It  was  very  difficult  even  to  regulate  them, 
as  we  see  from  the  history  of  St.  Paul  and  the  Church  at 
Corinth.  Moreover,  they  soon  disappeared,  and  from  the 
beginning  of  the  second  century  onwards  we  find  only 
exceptional  and  isolated  instances  of  them.  The  only  per- 
manent element,  on  the  whole,  which  Christianity  added  to 
the  liturgy  of  the  synagogue  was  thus  the  sacred  meal 
instituted  by  Jesus  Christ  as  a  perpetual  commemoration  of 
Himself 

The  details  of  this  august  ceremony  are  furnished  by 
the  synoptic  Gospels,  and  by  the  passage  in  which  St.  Paul 
treats  of  the  Last  Supper.  We  have,  first  of  all,  the  act  of 
thanksgiving,  or  eucharistic  prayer,  then  the  breaking  of 
the  bread,  and  finally  the  distribution  of  the  bread  and 
wiae  to  those  present.  These  constitute,  strictly  speaking, 
the  principal  elements  of  the  Mass  in  its  entirely  Christian 
and  original  aspect. 

It  is  not  my  aim  to  adduce  here  all  the  texts  of  the 
second  or  third  century  in  which  there  is  mention  made  of 
the  Eucharist  and  of  its  essential  rites.  I  confine  myself 
to  quoting  from  the  most  important  of  them,  namely,  the 
description  of  the  Christian  meetings  for  worship  on  Sunday, 
which  we  find  in  the  first  Apology  of  Justin  Martyr.^ 

1  Justin,  ApoL,  i.  6.  At  its  very  origin,  as  we  see  in  the  First  Epistle  to 
the  Corinthians,  the  Eucharistic  celebration  was  preceded  by  an  ordinary 
repast  partaken  of  in  common.  This  was  what  is  called  the  Agape.  But 
this  custom  allowed  of  the  introduction  of  too  many  inconveniences  to  be 
lasting.  The  liturgical  Agape  disappeared,  or  nearly  so,  within  less  than 
a  hundred  years  after  the  first  preaching  of  the  Gospel.  As  for  the  love- 
feast  (Tertullian,  ApoL,  39),  it  continued  to  take  place,  and  survived,  eppecialiy 
on  the  occasion  of  a  funeral,  down  to  at  least  the  fifth  century. 

E 


50        CHRISTIAN   WORSHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

On  the  day  of  the  Sub  (Sunday)  all  who  hve  in  towns  or  in  the  country 
gather  together  to  one  place,  and  the  memoirs  of  the  apostles  or  the 
writings  of  the  prophets  are  read  as  long  as  time  permits.  Then  when 
the  reader  has  ceased,  the  president  verbally  instructs  and  exhorts  to  the 
imitation  of  the  good  examples  cited.  Then  all  rise  together,  and  prayers 
are  offered.  At  length,  as  we  have  already  described,  prayer  being  ended, 
bread  and  wine  and  water  are  brought,  and  the  president  offers  prayer  and 
thanksgivings  to  the  best  of  his  ability,  and  the  people  assent  by  saying 
Amen :  and  the  distribution  is  made  to  each  one  of  his  share  of  the 
elements  which  have  been  blessed,  and  to  those  who  are  not  present  it  is 
sent  by  the  ministry  of  the  deacons. 

Of  the  four  elements  borrowed  from  the  current  usage  of 
the  synagogue — namely,  the  lection,  the  chant,  the  homily, 
and  the  prayer — the  only  one  of  which  there  is  here  no 
express  mention  is  the  chantiag  of  the  Psalms.  In  another 
passage  of  his  Apology^  St.  Justin,  in  explaining  the 
ceremonies  of  baptism,  adds  a  description  of  the  eucha- 
ristic  liturgy  in  terms  similar  to  those  just  cited,  except 
that  he  here  makes  mention  of  the  kiss  of  peace,  which 
the  Christians,  he  says,  give  to  one  another  after  the  prayers, 
and  before  beginning  the  sacred  meal,  or  Eucharist,  properly 
so  called. 

St.  Justin  confines  himself  to  the  description  of  the  order 
of  service  followed  in  the  Christian  assemblies  :  he  gives  no 
text,  or  formulary  of  prayer  or  exhortation.  His  omissions 
on  this  point,  however,  can  be  made  good  by  the  help  of 
very  ancient  ecclesiastical  documents. 

The  epistle  of  St.  Clement  of  Eome  preserves  for  us  a 
passage  evidently  of  a  liturgical  character.  We  cannot, 
indeed,  regard  it  as  a  reproduction  of  a  sacred  formulary, 
but  it  is  an  excellent  example  of  the  style  of  solemn  prayer 
in  which  the  ecclesiastical  leaders  of  that  time  were  accus- 
tomed to  express  themselves  at  meetings  for  worship. 

"  May  the  sealed  number  of  the  elect  in  the  whole  world  be  preserved 
1  I.  65. 


THE  MASS  IN  THE  EAST.  51 

intact  by  the  Creator  of  all  things,  through  His  well-beloved  Son  Jesus 
Christ,  by  whom  He  has  called  us  from  darkness  to  light,  from  ignorance 
to  the  knowledge  of  the  glory  of  His  Name  ...  to  hope  in  Thy  i  Namei 
from  whom  every  creature  proceeds.  Thou  hast  opened  the  eyes  of  our 
hearts  that  they  may  know  Thee,  Thou  the  sole  Highest  among  the 
highest,  the  Holy  One  who  rests  in  the  midst  of  the  holy  ones.  Thou 
who  abasest  the  insolence  of  the  proud,  who  scatterest  the  machinations 
of  the  people,  who  exaltest  the  humble  and  puttest  down  the  mighty; 
Thou  who  givest  riches  and  poverty,  death  and  life,  sole  Benefactor  of 
spirits,  God  of  all  flesh ;  Thou  whose  regard  penetrates  the  abyss,  and 
scans  the  works  of  men ;  Thou  who  art  our  help  in  danger,  Thou  who 
savest  us  from  despair.  Creator  and  Overseer  of  all  spirits ;  Thou  who 
hast  multipUed  the  nations  upon  earth,  and  chosen  from  among  them 
those  who  love  Thee  through  Jesus  Christ,  Thy  well-beloved  Servant,  by 
whom  Thou  hast  instructed,  sanctified,  and  honoured  us.  We  beseech 
Thee,  0  Master,  be  our  help  and  succour.  Be  the  Salvation  of  those 
of  us  who  are  in  tribulation ;  take  pity  on  the  lowly,  raise  up  them  that 
fall,  reveal  Thyself  to  those  who  are  in  need,  heal  the  ungodly,  and 
restore  those  who  have  gone  out  of  the  way.  Appease  the  hunger  of 
the  needy,  deliver  those  among  us  who  suffer  in  prison,  heal  the  sick, 
comfort  the  faint  hearted ;  that  all  people  may  know  that  Thou  art 
the  only  God,  that  Jesus  Christ  is  Thy  Servant,  and  that  we  are  Thy 
people  and  the  sheep  of  Thy  pasture. 

"  Thou  art  He  who  by  Thy  operations  hast  manifested  the  ever- 
lasting harmony  of  the  world ;  Thou,  Lord,  hast  created  the  earth,  Thou 
who  remainest  faithful  throughout  all  generations,  just  in  Thy  judgments, 
wonderful  in  Thy  might  and  majesty,  wise  in  creation  and  prudent  in  the 
upholding  of  things  created ;  Thou  who  showest  Thy  goodness  in  saving 
us.  Thy  faithfulness  to  those  trusting  in  Thee,  0  pitiful  and  merciful 
God,  forgive  us  our  faults,  our  injustices,  our  shortcomings,  our  trans- 
gressions ;  remember  not  the  sins  of  Thy  servants  and  Thy  handmaids, 
but  cleanse  us  by  Thy  truth  and  direct  our  steps,  that  we  may  walk  in 
holiness  of  heart  and  do  that  which  is  good  and  acceptable  in  Thine 
eyes  and  in  the  eyes  of  our  princes.  Yea,  0  Lord,  make  Thy  face  to 
shine  upon  us,  for  our  well-being  and  our  peace,  for  our  protection  by 
Thy  strong  hand  and  our  deliverance  from  every  sin  by  Thy  mighty 
arm,  for  our  salvation  from  those  who  wi-ongfully  hate  us.  Give  peace 
and  concord  to  us  and  to  all  the  dwellers  upon  earth,  as  Thou  didst 
give  them  to  our  forefathers  when  they  called  upon  Thee  with  faith 
and  sincerity,  in  submission  to  the  almighty  power  and  supreme  virtue 
of  Thy  Name. 

'  This  change  of  person  is  in  the  Greek  text. 


52        CHRISTIAN   WORSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

"  It  is  Thou,  Lord,  who  hast  given  to  our  princes,^  to  those  who  rule 
over  us  upon  earth,  the  power  of  royalty,  by  the  excellent  and  unspeakable 
virtue  of  Thy  might,  in  order  that,  knowing  the  glory  and  honour  which 
Thou  hast  conferred  upon  them,  we  may  submit  ourselves  to  them, 
and  not  put  ourselves  in  opposition  to  Thy  will.  Grant  them.  Lord, 
health,  peace,  concord,  and  stabihty,  that  they  may  exercise  unhindered 
the  authority  with  which  Thou  hast  entrusted  them.  For  it  is  Thou, 
0  heavenly  Lord,  King  of  the  ages,  who  givest  to  the  sons  of  men 
glory,  honour,  and  power  over  earthly  things.  Direct  their  counsels, 
0  Lord,  according  to  that  which  is  good,  according  to  that  which  is 
acceptable  in  Thy  sight,  so  that  exercising  peaceably  and  mercifully  the 
power  which  Thou  hast  given  them,  they  may  obtain  Thy  favour. 
Thou  alone  hast  the  power  to  do  this,  and  to  confer  upon  us  still  greater 
benefits.  We  confess  Thee  through  the  High  Priest  and  Ruler  of  our 
souls,  Jesus  Christ,  through  whom  glory  and  majesty  be  to  Thee  now, 
and  throughout  all  generations,  for  ever  and  ever.     Amen."  * 


In  addition  to  these  documents  drawn  up  at  Eome,  I  will 
further  quote  the  formularies  preserved  to  us  in  the  Doctrine 
of  the  Apostles,  a  very  ancient  writing,  contemporary,  at  the 
latest,  with  St.  Justin,  but  of  whose  provenance  nothing  is 
definitely  known. 

"  As  to  the  Eucharist,  we  give  thanks  in  this  wise.  First  for  the 
chalice :  We,  thanh  thee,  our  Father,  for  the  Holy  Vine  of  David,  Thy 
servant,^  which  TJiou  hast  made  known  to  us  hy  Jesus  Thy  Servant.^ 
Glory  to  Thee  for  evermore! 

"For  the  bread:*  We  thank  TJiee,  our  Father, for  the  life  and  the 
knowledge  which  Thou  hast  made  known  to  us  by  Jesus,  Thy  Servant. 
Glory  to  Thee  for  evermore!  As  the  elements  of  this  bread,  scattered  on 
the  mountains,  were  brought  together  into  a  single  whole,  may  Thy  Church 
in  like  manner  be  gathered  together  from  the  ends  of  the  earth  into  Thy 
kingdom ;  for  Thine  is  the  glory  and  the  power,  through  Jesus  Christ, 
for  evermore. 

1  Note  the  spirit  in  which  the  Christians  at  Rome  prayed  for  the  emperor 
on  the  morrow  of  the  fury  of  Domitian. 

2  1  Clem.  59-61. 

'  "  ToC  /raiSJs  ffov,"  in  both  cases,  and  further  on. 

*  "  irepi  Tov  KXdffjjiaTos."  This  refers  to  the  bread  as  already  broken  or 
about  to  be  so. 


THE   MASS   IN   THE   EAST.  53 

"  Let  no  one  eat  or  drink  of  your  Eucharist  if  he  is  not  baptised  in  the 
Name  of  the  Lord,  for  it  was  of  this  the  Lord  said,  '  Give  not  that  which 
is  holy  to  dogs.' 

"  After  you  are  satisfied  ^  return  thanks  thus  :  We  thanh  Thee,  Holy 
Father,  for  Thy  holy  Name,  which  Thou  hast  made  to  dwell  in  our 
hearts,  for  the  knowledge,  faith  and  immortality  which  Thou  hast  revealed 
to  us  through  Jesus  Thy  Servant.  Glory  to  Thee  for  evermore  !  It  is 
Thou,  mighty  Lord,  who  hast  created  the  universe  for  the  glory  of  Tliy 
Name,  who  hast  given  to  inen  meat  and  drink,  that  they  may  enjoy  them 
in  giving  Thee  thanks.  But  to  us  Thou  hast  given  spiritual  meat  and 
drink,  and  life  eternal  through  Thy  Servant.  We  give  Thee  thanks 
before  everything,  because  Thou  art  mighty.  Glory  to  Thee  for  evermore! 
Be  mindful,  Lord,  to  deliver  Thy  Church  from  all  evil,  and  to  grant 
it  perfection  in  Thy  love.  Gather  it  together  from  the  four  winds  of 
heaven,  this  sanctified  Church,  for  the  kingdom  which  Tliou  hast 
prepared  for  it ;  for  Thine  is  the  power  and  glory  for  evermore.  May 
grace  come  and  this  world  pass  away  !  Eosanna  to  the  Son  of  David ! 
If  any  one  he  holy,  let  him  come;  if  any  one  he  not,  let  him  repent.  The 
Lord  is  at  hand  !  ^     Amen. 

"  Let  the  prophets  then  make  the  Eucharist  as  long  as  they  may 
wish." 

It  is  evident  that  this  ritual  and  these  fornmlaries  come 
to  us  from  a  sphere  widely  different  from  that  in  which 
St.  Justin  and  St.  Clement  composed  their  writings — from  a 
sphere  in  which  intense  enthusiasm  still  prevailed.  The 
prophets  play  here  an  important  rdle.  The  minds  of  the 
people,  too,  are  excited  and  feverish  in  expectation  of  the 
kingdom  of  Christ.  I  have  no  intention  of  entering  here 
into  details  of  the  contrast.  It  is  enough  to  point  out  that 
the  liturgical  language  of  which  St.  Clement  offers  us 
such  an  ancient  and  authoritative  example,  and  the  ritual 
presented  by  St.  Justin  as  of  general  use  in  the  assemblies 
of  Christians,  are  in  every  respect  analogous  to  that 
which  we  encounter  three  centuries  later,  at  a  period  when 
documents  abound.  The  liturgy  described  in.  the  Doctrine 
has,  on  the  contrary,  altogether  the  aspect  of  an  anomaly ;  it 

'  "  4fj,iT\ri(T6rivat." 
*  "  Mapuf  add." 


54        CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

might  furnisli  some  of  the  features  which  we  meet  with  in 
later  compositions,  but  it  is  on  the  whole  outside  the 
main  stream,  outside  the  general  line  of  development 
both  in  respect  of  its  ritual  and  style. 

Erom  these  monuments  of  the  primitive  age  we  must 
come  down  at  once  to  the  fourth  century.  It  is  about 
the  latter  period  that  we  encounter  sufficiently  numerous 
examples  of  the  liturgical  uses  which,  completed  and 
varied  later  on,  became  eventually  that  which  we  see  them 
to-day.  Between  the  two  epochs  we  find  only  isolated 
references,  passing  allusions,  scattered  among  authors  of  the 
most  divers  character.  It  must  be  admitted,  moreover, 
that  peculiarities  in  ritual  took  a  certain  length  of  time 
to  become  fixed  and  established.  At  the  beginning  the 
procedure  was  almost  identical  everywhere ;  I  say  almost, 
for  a  complete  identity  of  all  the  details  cannot  be 
assumed,  even  in  the  Churches  founded  by  the  apostles. 
It  was  not  in  accordance  with  the  practice  of  early  days 
to  attach  to  things  of  this  nature  that  importance  which 
would  sanction  and  fix  them.  Usages  developed  by  slow 
degrees  into  rites ;  rites  expanded  into  more  and  more 
imposing  and  complicated  ceremonies,  and  at  the  same  time 
a  limitation  was  put  upon  the  subject-matter  of  the  prayers 
and  exhortations.  Custom  had  indicated  to  the  celebrant 
the  ideas  which  he  had  to  develop  and  the  order  in  which 
he  had  to  treat  them.  A  final  step  was  at  length  taken 
when  fixed  formularies  were  adopted,  which  left  no  longer 
anything  to  individual  caprice,  or  to  the  chances  of 
improvisation. 

Long  before  this  stage  had  been  reached,  local 
diversities  had  crept  into  the  ritual.  The  uses  of  Eome, 
Antioch,  and  Alexandria  must,  in  the  third  century,  have 
departed  widely  from  the  primitive  uniformity :  Fades  non 
omnibus  una,  nee  diversa  tamen.      In   proportion   as   these 


THE  MASS  IN   THE   EAST.  55 

great  metropolitan  Churches  widened  the  circle  of  their 
missions,  they  extended  also  the  area  of  their  special  uses, 
for  it  is  altogether  natural  that  the  use  of  the  Mother 
Church  should  become  a  law  to  the  daughter  Churches. 
It  was  in  this  manner  that  the  liturgical  provinces,  if  we  may- 
use  the  expression,  became  identified  with  the  ecclesiastical 
provinces/ 

We  may  refer  the  liturgies  with  which  we  are  acquainted 
to  four  principal  types — the  Syrian,  the  Alexandrian,  the 
Eoman,  and  the  Gallican.  It  might  not  be  impossible, 
moreover,  to  trace  back  the  Gallican  to  the  Syrian  type, 
and  to  infer  that  the  use  of  Alexandria  was  derived,  as 
far  as  a  certain  portion  is  concerned,  from  that  of  Eome. 
The  four  different  forms  would  thus  be  reduced  to  two,  a 
division  which  is  analogous  to  that  which  obtains  to-day, 
when  the  uses  of  Eome  and  Constantinople  have  almost 
absorbed  the  rest. 

But  the  documents  do  not  carry  us  so  far  back.  We  are 
certain  that  in  the  fourth  century  there  were  four  types  at 
the  very  least,  for  the  Syrian  type  had  already  given  origin 
to  some  very  marked  sub-types. 


§  2. — The  Syeian  Liturgy  in  the  Fourth  Century. 

The  most  ancient  documentary  sources  of  the  Syrian 
Liturgy  are — 

1.  The  23rd  Catechism  of  St,  Cyril  of  Jerusalem,  delivered 
about  the  year  347. 

^  On  the  Eastern  liturgies,  the  work  of  capital  importance  is  now 
Liturgies  Eastern  and  Western,  by  F.  E.  Brightman,  vol.  i.,  Oxford,  1896. 
I  shall  have  to  make  constant  reference  to  it.  I  shall  rarely  have  occasion 
to  cite  the  book  of  the  same  title  by  C.  E.  Hammond,  published  in  1878, 
for  Brightman's  book  is  a  second  edition  of  this,  considerably  improved 
and  enlarged. 


56        CHEISTIAN   WORSHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

2.  The  Apostolic  Constitutions  (II.  57  and  VIII.  5-15). 

3.  The  Homilies  of  St.  John  Chrysostom, 

St.  John  Chrysostom  cites  frequently  in  his  Homilies 
passages,  and  even  prayers,  taken  from  the  Liturgy. 
Bingham^  was  the  first  to  form  the  project  of  collecting 
and  putting  into  order  these  scattered  data.  This  work 
has  been  lately  undertaken  again  by  several  experts.^ 
Interesting  testimony  may  be  drawn  from  this  source,  but 
the  orator  nowhere  gives  a  systematic  description  of  the 
Liturgy  in  the  order  of  its  rites  and  prayers. 

The  Catechism  of  St.  Cyril  is  really  an  exposition  of  the 
ceremonies  of  the  Mass,  drawn  up  for  neophytes  after  their 
initiation.  The  preacher  leaves  out  of  consideration  the 
Mass  of  the  Catechumens  with  which  his  auditors  have 
been  for  a  long  time  famiKar.  He  assumes  that  the  bread 
and  wine  have  been  brought  to  the  altar,  and  begins  at 
the  moment  in  which  the  bishop,  having  washed  his  hands, 
prepares  to  celebrate  the  holy  mysteries.^  ^ 

In  the  Apostolic  Constitutions  we  must  make  a  dis- 
tinction between  the  description  given  in  Book  II.  from 
that  in  Book  VIII.  The  first  is  somewhat  sketchy;  it 
contains  merely  the  description  of  the  rites,  without  the 
formularies.  The  latter  furnishes  at  full  length  the 
forms  of  prayer  complete,  but  only  those  which  occur 
after  the  Gospel. 

We  know  now  that  the  Apostolic  Constitutions  represent, 
in  the  present  condition  of  the  Greek  text,  a  fusion  of  two 
similar  works,  the  Didascalia  of  the  Apostles,  of  which  we 


*  Origin.  Eccles.,  xiii.  6. 

*  Hammond,  The  Antient  Liturgy  of  Antiocli,  Oxford,  1879.  Cf.  Zeit- 
echrift  fiir  hath.  Theologie,  1879,  p.  619  (Bickell),  and  1883,  p.  250  (Probst). 
Probst  makes  a  distinction  between  the  Homilies  preached  at  Antioch  and 
those  delivered  at  Constantinople.  Mr.  Brightman  (lib.  cit.,-  p-  470)  has 
rehandled  the  subject,  profiting  by  the  labours  of  his  predecessors. 

*  Brightman,  p.  464. 


THE   MASS   IN    THE   EAST.  57 

possess  only  the  Syriac  version,^  and  the  Doctrine  of  the 
Apostles,  discovered  not  long  ago  by  the  metropolitan 
Bryennios  Philotheos.  The  former  of  these  works  served 
as  a  base  for  Books  I.-VI.  of  the  A;postolic  Constitutions ; 
the  latter,  much  attenuated,  became  Book  VII.  of  the  same 
collection.  The  eighth  book  must  have  been  added  to  the 
other  seven  by  the  author  of  the  later  redaction  of  the 
Didascalia  and  the  Doctrine.  This  was  the  author  who 
interpolated  in  the  seven  authentic  letters  of  St.  Ignatius 
six  others  of  his  own  production.  He  lived  in  Syria, 
either  at  Antioch  or  in  the  ecclesiastical  region  of  which 
that  town  was  the  centre.  He  wrote  towards  the  end  of 
the  fourth  century,  at  a  time  when  the  "subordination" 
theology,  of  which  we  have  more  than  one  indication  in  his 
various  works,  still  enjoyed  a  considerable  reputation.  He 
was  the  author  of  the  description  of  the  liturgy  which 
figures  in  Book  II.  of  the  Apostolic  Constitutions.  This 
passage,  in  fact,  is  wanting  in  the  Syriac  Didascalia.  Was 
he  also  the  author  of  the  redaction  of  the  liturgy  in  the 
eighth  book  ?  We  may  hesitate  to  answer  this  question 
affirmatively,  for  there  are  some  differences  between  this 
liturgy  and  that  of  Book  II. 

I  am  now  going  to  describe  the  Divine  Service  such 
as  these  documents  imply  it  to  have  been,  noting  where 
necessary  their  divergences  from  each  other. 

The  congregation  has  assembled,  the  men  on  one  side 
and  the  women  on  the  other,  and  the  clergy  in  the  apse. 
The  readers  at  once  begin  the  lections,  which  are  in- 
terrupted here  and  there  by  chants.     A  reader  ascends  the 


*  Lagarde,  Teubner,  1862 :  Lagarde  tried  to  reconstruct  the  Greek  text 
given  in  vol.  ii.  of  the  Analect.  Antenicena  (Bunsen,  Christianity  and 
Mankind,  vol.  vi.,  London,  1854).  Some  Latin  fragments  discovered  at 
Verona  were  published  recently  by  Edm.  Hauler  {Didascalise  App.  fragm. 
Veronensia,  Teubner,  1900). 


58         CHEISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

ambo,  placed  about  the  middle  of  the  church,  between  the 
clergy  and  the  congregation,  and  reads  two  lessons ;  then 
another  takes  his  place  and  chants  a  psalm.  This  is  sung 
as  a  solo ;  but  those  present  take  up  the  last  modulations  of 
his  chant.  This  is  what  is  called  the  respond,  Fsalmus 
Besponsorius,  and  is  to  be  carefully  distinguished  from  the 
antiphon,  which  is  a  psalm  rendered  alternately  by  two 
choirs.  The  antiphon  did  not  then  exist,  and  the  respond 
alone  was  in  use.  There  must  have  been  a  considerable 
number  of  lections,  but  we  are  not  informed  how  many. 
The  series  comes  to  an  end  with  the  reading  of  the  Gospel, 
which  is  accomplished,  not  by  an  ordinary  reader,  but  by 
a  priest  or  deacon.  The  whole  audience  stand  up  at  the 
reading  of  this  last  lection. 

The  lections  and  psalms  being  ended,  the  priests  begin 
the  homilies,  each  one  preaching  in  his  turn,^  and  after  them 
the  bishop.  The  homily  is  always  preceded  by  a  salutation 
addressed  to  the  congregation,  who  respond  by  the  versicle, 
"  And  with  thy  Spirit." 

After  the  homily  the  various  classes  of  persons  who  are 
not  entitled  to  be  present  at  the  holy  mysteries  are  dismissed. 
The  catechumens  are  sent  away  first.  At  the  invitation  of 
the  deacon  they  offer  up  a  silent  prayer,  while  the  con- 
gregation also  prays  for  them.  The  deacon  formulates  this 
prayer,  specifying  the  particulars  of  it,  giving  the  petitions  in 
detail.  The  faithful,  especially  the  children  present,  answer 
him  by  the  supplication,  Kyrie  Eleison  !  The  catechumens 
afterwards  rise  up,  and  the  deacon  invites  them  in  their  turn 
to  pray,  by  joining  with  him  in  the  form  which  he  employs; 

1  This  detail  is  confirmed,  apart  from  the  Apost.  Const.,  II.  57,  by  the 
Peregrinatio  of  Silvia :  "  Hie  (at  Jerusalem)  consuetudo  sic  est,  ut  de 
omnibus  presbiteris  qui  sedent,  quanti  volunt  praedicent,  et  post  illos 
omnes  episcopus  praedicat ;  quae  praedicationes  propterea  semper  dominicis 
diebus  sunt  ut  semper  erudiatur  populus  in  Scripturis  et  in  Dei  dilectione ; 
quae  praedicationes  dum  diountur  grandis  mora  fit  ut  fiat  missa  ecclesiae  * 
(p.  81). 


THE   MASS   IN   THE   EAST.  59 

he  then  invites  them  to  incline  their  heads  to  receive  the 
blessing  of  the  bishop,  after  which  they  are  dismissed. 

The  same  form  is  observed  in  regard  to  the  energumens, 
the  competents,  that  is  to  say,  the  catechumens  who  are  pre- 
paring to  receive  baptism,  and  finally  the  penitents. 

The  faithful  communicants,  who  are  now  alone  in  the 
church,  give  themselves  to  prayer.  Prostrating  themselves 
towards  the  east,  they  listen  to  the  deacon  while  he  says  the 
petitions  of  the  Litany :  "  For  the  peace  and  welfare  of  the 
world  .  .  .  For  the  holy  Catholic  and  Apostolic  Church  .  .  . 
For  the  bishops,  priests  .  .  .  For  the  benefactors  of  the 
Church  .  .  .  For  the  neophytes  .  .  .  For  the  sick  .  .  . 
For  those  who  are  travelling  .  .  .  For  young  children  .  .  . 
For  those  who  have  gone  astray,  etc."  The  congregation  join 
in  these  petitions  by  the  supplication,  Kyrie  Meison  !  The 
Litany  is  brought  to  an  end  by  a  special  formulary :  "  Save 
us,  restore  us  again,  0  God,  by  Thy  mercy."  Then  the 
voice  of  the  bishop  makes  itself  heard  above  the  silence, 
pronouncing  in  a  grave  and  dignified  manner  a  solemn 
prayer. 

Thus  ends  the  first  part  of  the  liturgy,  that  which  the 
Church  borrowed  from  the  ancient  usage  of  the  synagogue.^ 
The  second  part,  the  Christian  Liturgy  proper,  begins  with 

^  In  the  liturgy  of  the  Second  Book  the  kiss  of  peace  is  followed  by  the 
Diaconal  Litany  and  by  the  blessing  of  the  bishop  above  described.  In 
place  of  these  another  prayer  of  the  faithful  is  indicated  in  which  there 
must  have  been  referenc3  to  the  fall  of  Adam  and  his  dismissal  from 
paradise.  I  believe  that  this  prayer  was  no  other  than  that  which, 
according  to  the  eighth  book,  the  bishop  utters  over  the  penitents  at 
the  moment  of  their  dismissal.  As  for  the  place  occupied  by  the  Idss  of 
peace,  the  direction  of  the  eighth  book  appears  to  be  confirmed  by 
St.  Cyril,  who  speaks  of  the  Preface  immediately  after  the  kiss  of  peace. 
This  is  one  of  the  places  in  which  the  liturgies  differ  most  widely  from 
each  other.  In  the  Greek  Liturgy  of  St.  James  there  are  two  Litanies — 
one  before  and  another  after  the  kiss  of  peace;  but  after  the  former  the 
procession  of  the  oblation  and  the  recitation  of  the  Creed  came  immediately. 
The  Syriac  Liturgy  of  St.  James  is  on  the  whole  in  agreement  with 
St.  Cyril   and  the  eighth  book  of  the  Constitutions.     In   the  Liturgy  of 


60        CHEISTIAN   WOESHIP:   ITS   ORIGIN   AND  EVOLUTION. 

the  salutation  of  the  bishop,  followed  by  a  response  from  the 
congregation.  Thereupon,  at  a  signal  given  by  the  deacon, 
the  clergy  receive  the  kiss  of  peace  from  the  bishop,  while 
the  faithful  interchange  it  with  each  other,  the  men  with  the 
men,  and  the  women  with  the  women. 

Then  the  deacons  and  other  inferior  ministers  distribute 
themselves  into  two  bodies,  to  one  being  assigned  the  super- 
vision of  the  congregation,  and  to  the  other  the  service  of 
the  altar.  The  former  take  their  places  among  the  faithful, 
arranging  the  latter  according  to  their  rank,  the  young 
children  being  placed  at  the  approaches  to  the  sacred  pre- 
cincts. They  watch  the  doors  also,  in  order  that  no  profane 
person  may  enter  the  church.  The  others  bring  and  place 
upon  the  altar  the  loaves  and  chalices  prepared  for  the  sacred 
repast,  while  two  of  then-  number  keep  waving  the  flabella  to 
protect  the  holy  oblation  from  insects.  The  bishop  washes 
his  hands  and  puts  on  a  festal  garment ;  the  priests  arrange 
themselves  around  him,  and  together  they  all  draw  near  to 
the  altar.  This  is  the  solemn  moment.  After  a  private 
prayer  offered  in  silence  by  the  bishop,  the  latter  makes  the 
sign  of  the  cross  on  his  forehead,  and  begins : 

"The  grace  of  God  Almighty,  the  love  of  our  Lord 
Jesus  Christ,  and  the  communion  of  the  Holy  Spirit,  be 
with  you  all. 

"  And  with  Thy  Spiiit. 

"  Lift  up  your  hearts. 

"  They  are  with  the  Lord. 

"  Let  us  give  thanks  unto  the  Lord. 

*'  It  is  meet  and  right. 

"  It  is  truly  right  to  glorify  Thee,  first  of  all,  God  truly 
existing.  ..." 

And  the  eucharistic  prayer  goes   on,  starting  from  the 

Constantinople  we  have  in  the  first  place  the  prayers  of  the  faithful  uttered 
by  the  celebrant,  then  the  procession  of  the  oblation,  the  Diaconal  Litany, 
the  kiss  of  peace,  and  the  Creed. 


THE   MASS   IN   THE   EAST.  61 

majesty  of  the  unapproacliable  God,  passing  in  review  all 
His  benefits  conferred  upon  His  creatures,  enumerating  all 
the  wonders  of  nature  and  grace,  appealing  to  the  great 
types  of  the  ancient  covenant,^  and  concluding,  at  length, 
by  a  return  to  the  mysterious  sanctuary,  in  which  the 
Divinity  rests  in  the  midst  of  spirits,  where  the  Cherubim 
and  Seraphim  sing  together  the  eternal  hymn  of  the 
Trisagion. 

At  this  point  the  whole  congregation  raise  their  voices, 
joining  with  the  choir  of  angels  in  their  hymn,  "  Holy,  Holy, 
Holy  is  the  Lord.  ..." 

The  hymn  being  ended,  there  is  once  more  silence,  and 
the  bishop  then  proceeds  with  the  eucharistic  prayer  which 
had  been  interrupted  : 

"  Yea,  truly  Thou  art  holy  ..."  and  he  commemorates 
the  work  of  Eedemption,  the  incarnation  of  the  Word, 
and  His  earthly  life  and  passion.  At  this  moment  the 
improvisation  of  the  celebrant  follows  closely  the  Gospel 
account  of  the  Last  Supper,  and  the  mysterious  words  spoken 
for  the  first  time  by  Jesus  on  the  eve  of  His  death  are 
repeated  at  the  holy  table.  Thereupon  the  bishop,  taking 
as  his  text  the  last  words,  "  Do  this  in  memory  of  Me," 
expands  them,  recalling  to  memory^  the  passion  of  the 
Son  of  God,  His  death,  resurrection,  ascension,  and  the 
hope  of  His  glorious  return,  declaring  that  it  is  truly 
in  keeping  of  Christ's  command,  and  in  commemorating 
these  events  that  the  congregation  offers  to  God  this 
eucharistic  bread  and  wine.     Finally,  he  prays  the  Lord^ 

'  The  formulary  of  the  Apostolic  Constitutions  enumerates,  in  their 
historical  order,  a  certain  number  of  miracles  from  the  Old  Testament. 
An  interruption  then  occurs,  when  after  having  recalled  to  memory  the 
fall  of  the  walls  of  Jericho  in  the  time  of  Joshua,  the  formulary  stops 
short.  Such  an  abrupt  breach  of  continuity  can  neither  have  been  regular 
nor  habitual. 

^  This  is  what  is  called  in  technical  language  the  Anamnesis. 

^  This  is  the  Epidesis,  or  invocation  of  the  Holy  Spirit. 


62        CHRISTIAN  WORSHIP:   ITS   ORIGIN  AND  EVOLUTION. 

to  regard  the  oblation  with  favour,  and  to  cause  to 
descend  upon  it  the  virtue  of  His  holy  Spirit,  in  order 
that  it  may  be  made  the  body  and  blood  of  Christ,  the 
spiritual  food  of  His  faithful  people,  and  the  pledge  of  their 
immortality. 

The  eucharistic  prayer  proper  comes  thus  to  an  end. 
The  mystery  is  consummated.  At  the  call  of  His  disciples 
Christ  has  become  present  in  their  midst.  He  has  taken  up 
His  abode  on  the  sacred  altar  under  the  mystic  veils  of  the 
consecrated  elements.  The  prayers  are  resumed,  but  directed 
now  to  the  present,  although  invisible,  God.  It  is  no  longer 
the  deacon,  an  inferior  minister  who  speaks  and  conducts 
the  supplications,  but  the  bishop  himself,  the  head  of  the 
Christian  community : 

"Lord,  we  pray  to  Thee  for  Thy  holy  Church  spread 
abroad  from  one  end  of  the  world  to  the  other  ...  for 
myself  who  am  nothing  ...  for  these  priests,  for  these 
deacons,  for  the  emperor,  the  magistrates,  and  the  army  .  .  . 
for  the  saints  who  in  all  ages  were  enabled  to  please  Thee, 
patriarchs,  prophets,  the  righteous,  apostles,  and  martyrs  .  .  . 
for  this  people,  for  this  city,  for  the  sick,  for  those  who  are 
under  the  yoke  of  slavery,  for  the  exiles,  the  prisoners, 
sailors,  travellers  ...  for  those  who  hate  us  and  perse- 
cute us  .  .  .  for  the  catechumens,  the  possessed,  the 
penitents  ...  for  regularity  of  the  seasons,  for  the 
fruits  of  the  earth  ...  for  the  absent."  At  the  end  of 
this  long  prayer  is  a  doxology,  to  which  the  whole  congre- 
gation responds  Amen,  thus  ratifying  the  act  of  thanks- 
giving and  intercession. 

The  Fater  Hosier  ^  is  now  recited,  accompanied  by  a  new 
but  very  short  Diaconal  Litany,  in  which  some  of  the 
subjects   already  enumerated   by   the   bishop  in    his    long 

*  The  place  of  tlie  Pater  Noster  is  not  the  same  in  all  the  documents. 
The  liturgy  of  the  Ap.  Const,  omits  it  entirely,  but  St.  Cyril  places 
it  here. 


THE   MASS   IN   THE   EAST.  63 

supplication   are   again   taken  up.     After    this  Litany  the 
bishop  again  gives  his  blessing  to  the  people. 

This  ceremony  being  ended,  the  deacon  arouses  the  atten- 
tion of  the  faithful,  while  the  bishop  says,  in  a  loud  voice, 
"  Holy  things  for  holy  persons  ! "  The  people  respond :  ^ 
"One  sole  Holy,  one  sole  Lord,  one  sole  Jesus  Christ,  for 
the  glory  of  God  the  Father,  blessed  for  evermore.  Amen. 
Glory  to  God  in  the  highest,  peace  on  earth,  good-will 
towards  men.  Hosanna  to  the  Son  of  David!  Blessed 
be  He  that  cometh  in  the  Name  of  the  Lord  !  The  Lord 
is  God;  He  has  manifested  Himself  to  us.  Hosanna  in 
the  highest ! " 

It  was  doubtless  at  this  point  that  the  fraction  of  the 
bread  took  place,  a  ceremony  which  the  documents  of  the 
fourth  century  do  not  mention  in  express  terms. 

The  communion  then  took  place.  The  bishop  com- 
municated first,  then  the  priests,  deacons,  sub-deacons, 
lectors,  psalmists,  ascetse,  deaconesses,  virgins,  widows, 
and  young  children,  and  at  length  the  whole  congre- 
gation. 

The  bishop  administered  the  consecrated  bread  by  placing 
it  in  the  open  right  hand,  supported  by  the  left,  of  the 
recipient.  The  deacon  held  the  chalice,  from  which  each 
one  drank  directly.  To  each  communicant  the  bishop  said, 
"The  Body  of  Christ."  The  deacon  administered  with 
the  words,  "The  Blood  of  Christ,  chalice  of  life."  The 
recipients  replied  by  "  Amen." 

During  the  communion  the  psalmists  chant  Psalm  33 
[34],  Benedicam  Dominum  in  omni  tempore,  in  which  the 
words,  Gustate  et  videte  quia  suavis  est  Dominus  have  a  special 
significance.^ 


»  This  is  the  formulary  of  the  Ap.  Const.  St.  Cyril  gives  only  the 
beginning:  "els  ayios,  els  Kvpios,  'Itjo-oDs  Xpi(TT6s."  Compare  the  third 
prayer  of  the  Doctrine  of  the  AfostleH,  given  above,  p.  53. 

^  St.  Cyril  expressly  cites  them. 


64       CHKISTIAN   WORSHIP:    ITS   ORIGIN   AND   EVOLUTION. 

The  commuiiion  ended,  the  deacon  gives  the  sign  for 
prayer,  which  the  bishop  offers  in  the  name  of  all.  The  people 
bow  to  receive  his  blessing,  and  are  finally  dismissed  by  the 
deacon  with  the  words,  "  Depart  in  peace." 


§  3. — The  Oriental  Liturgies. 

The  Liturgy  of  the  Apostolic  Constitutions  cannot  be 
considered  as  the  normal  and  official  Liturgy  of  any  distinct 
Church.  It  can  be  proved  that  its  formularies  did  not 
pass  into  the  texts  adopted  later  on  as  the  Official  Use.  But 
if,  from  the  point  of  view  of  its  purport,  it  cannot  be  con- 
sidered more  than  a  private  composition,  it  is  otherwise  with 
the  ritual  which  it  implies,  and  with  the  arrangement  of  the 
prayers,  their  style  and  general  tenor.  In  regard  to  these, 
we  must  recognise  in  it  an  exact  representation  of  the  use  of 
the  great  Churches  of  Syria,  Antioch,  Laodicea,  Tyre,  Caesarea, 
and  Jerusalem.  The  most  trustworthy  documents,  in  that 
which  concerns  Antioch  and  Jerusalem,  furnish  us  here  with 
completely  convincing  evidence.  Among  these  documents 
we  must  not  only  assign  a  place  to  the  texts  of  Sc.  Cyril  of 
Jerusalem  and  of  St.  John  Chrysostom,  but  we  must  also 
take  into  our  reckoning  the  Syrian  liturgies  of  later 
centuries.  All  these  are,  indeed,  of  the  same  type  as  the 
Liturgy  of  the  Constitutions,  allowance  being  made,  as  a 
matter  of  course,  for  the  additions  and  the  greater  com- 
plexity of  the  rites  and  prayers  which  have  been  incor- 
porated into  it  in  the  course  of  time. 

This  brings  me  to  speak  of  the  area  in  which  the  Syrian 
Liturgy  was  used,  of  its  spread,  to  a  varying  extent,  through- 
out the  whole  East,  Egypt  excepted,  and  finally  of  the 
documents  containing  it. 


THE  MASS  IN   THE   EAST.  65 


1.  Syria, 

We  have  already  seen  that  the  original  obedience  owed 
to  Antioch  had  been  restricted,  in  the  fifth  century,  through 
the  foundation  of  the  autocephalous  province  of  Cyprus  and 
of  the  Patriarchate  of  Jerusalem.  It  would  appear  that  this 
rearrangement  had  no  marked  influence  on  the  liturgy.  At 
the  time  in  which  it  took  place  the  use  of  Antioch  had  been 
adopted  throughout  the  whole  of  Syria,  and  it  continued  to 
be  observed  there.  An  event  of  more  grave  consequence 
in  this  respect  was  the  Jacobite  schism  of  the  sixth  century. 
The  adversaries  of  the  Council  of  Chalcedon  were  then 
forming  themselves,  under  the  instigation  of  Jacob  Baradai, 
into  dissentient  Churches  absolutely  separate  from  those  of 
the  orthodox  communion,  and  provided  with  a  complete 
hierarchy,  from  the  Patriarch  of  Antioch  down  to  the  inferior 
orders.  These  communities  maintained  their  existence  side 
by  side  with  the  of&cial  Churches  (Imperial,  Melchites),  and 
attained,  especially  after  the  Mussulman  invasion,  a  hi^h 
degree  of  prosperity.  They  exist  to  this  day,  but,  from  the 
end  of  the  eighteenth  century,  a  considerable  number  of 
Monophysites  have  returned  to  orthodoxy  in  attaching 
themselves  to  the  Eoman  Church.  Hence  two  groups 
of  "Syrians"  have  been  formed — the  Jacobite  Syrians 
or  Monophysites,  and  orthodox  Syrians.  Their  two 
patriarchs  reside,  or  are  supposed  to  reside,  at  Mardin  in 
Mesopotamia.-^ 

After  the  Monophysites  came  the  Monothelites.  Mono- 
thelism,  condemned  at  the  Sixth  CEcumenical  Council  of 
Constantinople  (681),  was  thereupon  abandoned  by  the 
official  Churches  of  the  Greek  Empire,  except  during  a  short 

•  The  Catholic  patriarcli  resides  usually  at  Aleppo. 


66         CHRISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

interval  wlien  it  was  restored  under  the  Emperor  Philippicus 
(711-713).  It  held  its  ground,  however,  at  the  convent  of 
John  Maron,  in  the  Lebanon,  and  within  the  radius  of 
influence  of  this  monastery.  Hence  the  origin  of  the 
religious  group  of  the  Maronites,  who,  after  having  main- 
tained their  dogmatic  isolation  for  five  hundred  years,  entered, 
in  1182,  into  communion  with  the  Koman  Church — in  a 
somewhat  precarious  fashion,  it  is  true,  for  even  up  to  the 
end  of  the  sixteenth  century  the  union  was  subject  to  con- 
siderable fluctuations.  The  Maronites  were  governed  from 
their  monastery,  in  which  a  certain  number  of  bishops  resided. 
After  many  efforts,  success  at  length  attended  the  attempt  to 
substitute  for  this  primitive  organisation  a  sort  of  eccle- 
siastical province,  with  dioceses  and  fixed  episcopal  seats. 
The  bishops  recognised  a  patriarch  as  their  head,  who  took 
his  title  from  Antioch,  Syriac  is  the  liturgical  language 
of  the  Maronites,  as  it  is  of  the  Jacobites,  both  Uniats 
and  non-Uniats.-^ 

Alongside  these  national  patriarchs,  whose  origin  goes 
back  to  the  heretical  schism,  the  official  and  orthodox 
Patriarch  of  Antioch  maintained  his  existence,  although 
numerous  secessions  had  much  enfeebled  his  position. 
His  peculiar  liturgy  was  gradually  supplanted  by  that 
of  Constantinople,  the  only  one  which  is  now  in  use  in 
the   Greek  Churches   of   the  Patriarchate  of  Antioch.      A 


'  The  Maronite  patriarchate  is  therefore  quite  a  modern  institution.  Ita 
titular  patriarchs  are  in  no  respect  the  successors  of  the  ancient  Patriarchs 
of  Antioch.  This  is  not  the  case,  however,  with  regard  to  the  Syrian 
patriarchs,  the  Melchite  patriarch,  and  the  Greek  non-Uniat  patriarch. 
These  two  last  represent — with  the  difference  of  communion — the  succession 
of  the  Greek  orthodox  patriarchs  of  Antioch ;  the  Syrian  patriarchs,  with 
the  same  difference,  are  the  inheritors  of  the  Jacobite  patriarchal  see 
founded  in  the  sixth  century.  Strictly  speaking,  there  ought  not  to  be 
in  Syria  another  Catholic  patriarch  than  the  Melchite.  The  existence  of 
the  other  two  is  due  to  the  respect  with  which  the  holy  see  considers  it 
right  to  regard  distinctions  introduced  centuries  ago,  whatever  their 
legitimacy  may  have  been  at  their  beginning. 


THE  MASS   IN   THE   EAST.  67 

number  of  Syrian  Greeks,  or  rather  of  the  Christian  popu- 
lation using  the  Arabic  language  and  following  the 
Byzantine  rite,  became  incorporated  in  the  Roman  Com- 
munion at  the  end  of  the  seventeenth  century.  These 
constitute  what  are  called  the  Greek  Melchites.  They  are 
organised  into  a  patriarchate,^  whose  titulary  resides  at 
Damascus.  Their  entry  into  the  Eoman  Communion,  how- 
ever, has  had  no  influence  upon  their  liturgy,  which,  with  a 
few  slight  alterations,  remains  that  of  the  non-Uniat  orthodox 
Christians.  They  use  purely  and  simply  the  Liturgy  of 
Constantinople,  translated,  it  is  true,  into  the  Arabic 
language. 

The  liturgical  documents  which  owe  their  origin  to 
Syria,  that  is  to  say,  to  the  Patriarchates  of  Antioch  and 
of  Jerusalem,  as  well  as  to  the  autocephalous  province  of 
Cyprus,  are — 

1.  The  Greek  Liturgy  of  St.  James. — This  appears  to  have 
been  at  first  the  normal  liturgy  in  all  these  countries,  and  is 
analogous  to  that  which  is  called  in  the  Eoman  rite  the 
Ordinary  of  the  Mass.  At  the  present  day  it  is  no  longer  in 
use,  except  in  Jerusalem,  Cyprus,  and  certain  other  localities, 
and  there  only  on  one  day  of  the  year,  the  Feast  of  St. 
James  (October  23rd).  During  the  remainder  of  the  year  the 
liturgies  of  Constantinople  are  exclusively  followed.  The  most 
ancient  witness  to  the  existence  of  this  liturgy  is  a  mention 
of  it  in  the  32nd  canon  of  the  Council  in  Trullo  (692),  where 
it  is  cited  as  being  the  actual  production  of  St.  James,  the 
brother  of  our  Lord.  It  must  go  back,  however,  much  beyond 
the  seventh  century.  The  fact  that  the  Jacobites  have 
preserved  it  in  Syriac  as  their  fundamental  liturgy  proves 


1  The  title  was  at  first  that  of  Patriarch  of  Antioch.  From  the  time 
of  Gregory  XVI.,  the  head  of  the  Melchite  Church  has  been  distinguished 
by  the  title  of  Patriarch  of  Antioch,  Jerusalem,  and  Alexandria.  He  is 
represented  in  each  of  the  two  last  cities  by  a  vicar. 


68         CHEISTIAN  WORSHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

that  it  was  already  consecrated  by  long  use  at  the  time 
when  these  communities  took  their  rise — that  is  to  say, 
about  the  middle  of  the  sixth  century.  St.  Jerome 
appears  to  have  known  it.  It  is  certain,  at  least,  that 
he  cites  a  liturgical  passage  that  is  found  in  the  Liturgy 
of  St.  James.^  The  manuscripts  in  which  it  is  preserved 
cannot,  unfortunately,  lay  claim  to  any  antiquity.  As  it 
appears  in  these  manuscripts,  it  contains  many  modifications 
traceable  to  the  Byzantine  use.^ 

2.  The  Syriac  Liturgy  of  St.  James. — This  is  nearly 
identical  with  the  preceding,  from  the  Kiss  of  Peace 
onwards.  The  manuscripts  which  contain  it  are  of  the 
eighth  century.^ 

3.  TJie  Other  Syriac  Liturgies. — They  differ  from  one 
another  only  in  the  Anaphora.  The  Ordinary  ^  is  the  same 
in  all  of  them. 

To  these  manuscripts  must  be  added  a  letter  of  James 
of  Edessa   (end  of   the   seventh   century),   which   contains 


^  Adv.  Felag.,  ii.  23:  "  Sacerdotum  quotidie  ora  concelebrant  6  fi6vos 
avafj.dpTr]Tos,  quod  in  lingua  nostra  dicitur  qui  solus  est  sine  peccato."  These 
words  occur  also  in  the  Memento  for  the  dead  (Brightnian,  p.  57) :  avrhs 
yap  iffriv  6  fiovos  avafxa.pT7}ros  (pavels  eirl  rris  yrjs.  In  Syriac:  "Nee  uUus 
est  a  peccati  culpa  immuuis  aut  a  sordibus  purua  ex  hominibus  qui  super 
terram  sunt,  nisi  unus  D.  N.  Jesus  Christus." 

^  The  last  edition  is  that  of  Brightman,  Liturgies  Eastern  and  Western, 
p.  31.  The  most  ancient  manuscript  is  a  roll  of  the  end  of  the  tenth 
century,  now  preserved  at  Messina ;  I  must  further  cite  the  Kossano  manu- 
script (^Vatic,  1970)  of  the  twelfth  century;  the  Parisinus  2509,  of  the 
fourteenth  century  (copy  No.  303  of  the  Greek  supplement),  and  the 
Parisinus,  Greek  suppl.  476,  also  of  the  fourteenth  century.  These  copies, 
or  their  originals,  all  come  from  Syria.  The  same  may  be  said  of  the 
Sinaitic  manuscript  of  the  fourteenth  century,  from  which  Mr.  Brightman 
has  taken  a  diaconicon  (the  deacon's  part)  belonging  to  the  Mass  of  the 
Presanctified  according  to  the  rite  of  St.  James  (op.  cit.,  p.  494). 

^  Benaudot's  translation  (Liturg.  Orient.,  vol.  ii.)  has  been  reproduced 
by  Hammond,  and,  in  the  portions  common  to  the  Greek  and  the  Syriac, 
by  Swainson  (The  Greek  Liturgies:  London,  1884).  Mr.  Brightman  gives 
the  text  of  this  liturgy  in  English. 

*  For  these  texts,  see  Brightman,  p.  Iv.,  et  seq. 


THE   MASS   IN   THE   EAST.  69 

many  details  with  regard  to  the  liturgy  in  the   Monophysite 
Churches  using  the  Syriac  language.'- 

2.  Mesopotamia  and  Persia. 

There  is  no  doubt  that  the  Churches  of  Mesopotamia 
and  Persia  were  founded  by  missionaries  who  came 
from  Antioch.  But  the  difference  of  language  and  of 
political  allegiance  in  these  regions  soon  gave  a  special 
feature  to  these  Churches,  and  did  not  fail  to  have  an 
influence  on  their  liturgical  uses.  It  is  somewhat  diffi- 
cult to  differentiate  here  between  Edessa  and  Seleucia- 
Ctesiphon. 

The  Nestorian  communities  of  the  ancient  Sassanid 
kingdom  have  preserved  liturgies,  the  original  provenance 
of  which  may  be  either  of  these  two  metropolitan  cities. 
At  the  close  of  the  fifth  century  the  Nestorians  of  Edessa 
overran  Persia,  and  there  is  no  reason  to  suppose  that 
they  did  not  carry  thither  many  of  their  country's  customs. 
However  this  may  be,  the  Nestorian  liturgies  may  be 
considered  to  represent  the  type  adopted  in  the  countries 
beyond  the  Euphrates,  where  the  liturgical  language  was 
exclusively  Syriac.  We  must  at  the  present  time  dis- 
tinguish between  the  Nestorians  properly  so  called,  who 
have  kept  themselves  together  with  theii*  national  patriarch 
in  the  mountains  of  Kurdistan,^  and  the  Uniat  or  Chaldean 
Nestorians,  who  have  at  their  head  a  Catholic  Patriarch 
residing  at  Mossul.  These  two  dignitaries,  who  bear  the 
title  of  Patriarchs  of  Babylon,  are  representatives  of  the 
succession  of  the  ancient  Catholicos  of  Seleucia.^ 

*  Assemani,  Bibl.  Orient.,  vol.  i.  p.  479.     Brightman,  p.  490. 

^  His  residence  is  at  Kochanes,  near  Julamerk,  a  place  situated  on  the 
Zab,  in  tlie  mountains  to  the  north  of  Mossul,  a  short  distance  from  the 
Persian  frontier. 

*  The  Jacobites  have  also  in  these  countries  their  own  particular 
organisation,  presided  over  by  a  "  Maphrian." 


70        CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

The  most  characteristic  feature  of  the  liturgies  of 
Nestorian  origin  is  the  position  assigned  to  the  Great 
Supplication,  or  Memento.  Instead  of  following  the  Upidesis, 
as  in  the  Syrian  Liturgy,  it  is  placed  before,  and  imme- 
diately connected  with,  the  Commemoration  of  Christ,  or 
Anamnesis. 

The  following  are  the  texts  which  are  at  present  known 
of  these  liturgies. 

1.  An  Anaphora  of  the  sixth  century,  first  published 
by  Herr  BickelP  and,  after  re-examination  of  the  manu- 
script, by  Mr.  Hammond.^  It  is  merely  a  fragment  in 
very  bad  preservation,  but  entitled  to  respect  on  account 
of  its  antiquity. 

2.  The  Liturgy  of  SS.  Adaeus  and  Maris,  founders  of  the 
Churches  of  Edessa  and  Seleucia.  This  is  the  normal 
liturgy  of  the  Nestorian  s,  and  the  only  one  used  by  the 
Chaldean  Uniats.^ 

3.  The  two  Anapliorae  of  Theodore  of  Mopsuestia  and 
of  Nestorius,  which  are  used  by  the  Nestorians  at  certaia 
times  of  the  year.^ 

Nestorian  tradition  attributes  the  final  fixing  of  the 
liturgy  in  its  curtailed  form  as  found  in  the  text  attributed 
to  SS.  Adaeus  and  Maris,  to  the  Patriarch  Jesuyab  III., 
who  lived  about  the  beginning  of  the  seventh  century.^ 


'  Conspectus  rei  Syrorum  Literariae,  p.  71 ;  Zeitschrift  der  deutschen  morg. 
Gesellschaft,  1873,  p.  608. 

*  The  Liturgy  of  Antioch,  p.  41.     Brightman,  p.  511. 

^  Published  only  in  part  by  Eenaudot  (vol.  ii.  p.  578).  The  best 
text  was  published  in  1892,  by  the  English  mission  at  Urmia  (Liturgia 
SS.  Apostolorum  Adaei  et  Maris,  etc.).  English  trans.,  Brightman, 
p.  247. 

*  Edited,  together  with  the  normal  Liturgy,  by  Kenaudot,  in  the 
volume  just  mentioned. 

*  Bickell,  Beal  Enc,  vol.  ii.  p.  321.  Here,  as  in  other  instances,  I  make 
no  mention  of  the  texts  printed  for  actual  liturgical  use.  Those  which  are 
used  by  the  Catholic  communities  have  suffered  from  alterations  which  have 
been  made  with  more  zeal  than  knowledge.    It  is  not  to  these  books,  but  to 


THE  MASS  IN  THE  EAST.  71 


3.  Ccesarea  and  Gonstantinople. 

We  have  previously  seen  that,  towards  the  end  of 
the  third  century,  and  during  a  considerable  part  of  the 
fourth,  the  Churches  of  Asia  Minor,  and  especially  those 
of  Cappadocia,  Pontus,  and  Bithynia,  had  close  and 
frequent  relations  with  the  see  of  Antioch,  It  was  from 
Antioch,  moreover,  that  the  Gospel  was  carried  towards 
these  regions.  Csesarea  had  looked  to  Antioch  before 
owning  obedience  to  Constantinople.  It  was  by  the 
bishops  who  came  from  Antioch  or  Csesarea — Gregory 
Nazianzen,  JSTectarius,  Chrysostom,  ]^[estorius — that  the 
Church  of  Constantinople  was  ruled  at  the  period  when 
it  received  its  final  organisation.^  It  is,  therefore,  not 
surprising  that  its  liturgy  reproduces  all  the  essential 
features  of  the  Syrian  Liturgy.^ 

This  liturgy  is  now  used  over  an  immense  area.  It 
has  ended  by  supplanting  the  older  liturgies  in  all 
the  Greek  patriarchates  of  the  East.  It  is  in  use  in 
the  National  Church  of  Greece  and  in  those  of  Servia, 
Bulgaria,  Eussia,  Eoumania,  etc.^     It  is  true  that,  in  these 


ancient  manuscripts,  we   must  have  recourse  if    we  wish   to   reconstruct 
antiquity. 

1  The  Arian  bishop  Eudoxus  (360-370)  also  came  from  the  environs 
of  Antioch. 

*  The  Council  of  Laodicea,  in  the  fourth  century,  has  preserved 
for  us  some  interesting  liturgical  details :  e.g.  lections  alternating  with 
hymns  (c.  17),  homilies,  prayers,  the  dismissal  of  catechumens  and 
penitents,  the  threefold  prayer  of  the  faithful,  in  silence  in  the  first 
instance,  and  twice  aloud,  and  finally  the  kiss  of  peace  and  the  oblation 
(c.  19). 

*  The  ecclesiastical  groups  connected  theoretically  with  the  Greek 
Patriarchate  of  Constantinople  are :  Ist,  the  Holy  Synod  of  Athens  (King- 
dom of  Greece) ;  2nd,  the  Holy  Synod  of  Petersburg  (Eussian  Empire)  ; 
3rd,  the   Servian  Patriarchate  of  Carlowitz  (Servia  in  Austro-Hungary) ; 


72         CHEISTIAN   WORSHIP  :   ITS   ORIGIN  AND   EVOLUTION. 

latter  countries,  where  the  liturgical  language  is  not  Greek, 
translations  are  employed  which  are  made  from  the  Greek 
text  used  in  the  Patriarchate  of  Constantinople. 

There  are  now  in  use  two  texts  of  the  complete  Con- 
stantinopolitan  Liturgy,  besides  a  Mass  of  the  Presanctified. 
The  two  complete  liturgies  bear  the  names  of  St.  Basil  and 
St.  John  Chrysostom.  The  first  was,  at  the  outset,  the 
normal  Liturgy.  It  is  now  used  only  on  the  Sundays  in 
Lent  (except  Palm  Sunday),  Holy  Thursday,  Easter  Eve, 
Christmas  Eve,  the  Eve  of  the  Epiphany,  and  the  1st  of 
January,  which  is  the  Feast  of  St.  Basil.  On  other  days, 
the  Liturgy  of  St.  Chrysostom,  considerably  shorter  than 
the  former,  is  followed.  During  Lent,  except  on  Saturdays 
and  Sundays,  since  the  Mass,  strictly  so  called,  is  not 
then  celebrated,  the  Liturgy  of  the  Presanctified  is  used, 
which  has  come  to  be  attributed,  but  for  what  reason  it 
is  not  known,  to  St.  Gregory  the  Great. 

The  most  ancient  manuscript  known  of  the  Byzantine 
Liturgy  is  the  Codex  Barherinus,  No.  77,  of  the  eighth  or 
ninth  century.  It  is  a  Euchologion,  which  contains,  besides 
the    three    liturgies,   prayers    belonging  to   other   services, 


4tli,  the  Metropolitan  Province  of  Cetinje  (Montenegro);  5tli,  the  Metro- 
politan Province  of  Belgrade  (Kingdom  of  Servia);  6th,  the  National 
Bulgarian  Church ;  7th,  the  National  Church  of  Eoumania ;  8th,  the 
Metropolitan  Provinces  of  Hermanstadt  (Transylvania)  and  of  Tchernowitz 
(Bukovina);  9th,  the  Georgian  Church  under  the  Exarch  of  Tiflis  (now 
absorbed  by  the  Eussian  Church).  In  Greece,  the  liturgical  language  is 
Greek;  in  Georgia,  Georgian;  in  Roumania,  and  the  two  provinces  of 
Hermanstadt  and  Tchernowitz,  Eoumanian ;  in  the  other  countries,  Slavonic. 
The  Uniats  of  the  Byzantine  rite  are  grouped  ecclesiastically  as  follows : 
In  the  Eastern  Patriarchates  of  Antioch,  Jerusalem,  and  Alexandria  they 
are  imder  the  Melchite  patriarch  residing  at  Damascus,  as  above-mentioned. 
In  the  Patriarchate  of  Constantinople,  the  Greek-speaking  Uniats  have 
no  special  organisation;  they  are  under  the  Latin  bishops,  as  are  also 
the  few  Greek  parishes  in  Italy  and  Sicily.  Those  speaking  Bulgarian 
in  Turkey,  Eoumanian  in  Hungary,  and  Euthenian  in  Austro-Hungary 
and  Eussia,  have  bishops  and  even  ecclesiastical  provinces  of  their 
own  rite. 


THE  MASS  IN  THE  EAST.  73 

such  as  Baptism,  Ordination,  etc.  The  first  of  the  three 
liturgies,  that  of  St.  Basil,  is  the  only  one  which  bears 
on  it  the  name  of  its  author,  the  two  others  are  anony- 
mous.^ In  this  ancient  manuscript  the  prayers  to  be 
said  by  the  celebrant  only  are  given,  the  litanies  to 
be  said  by  the  deacon  not  being  included,  nor,  of  course, 
the  lections  and  hymns.  It  contains  but  few  rubrics. 
This  arrangement  closely  recalls  that  of  the  Latin  Sacra- 
mentaries.  The  later  manuscripts,  of  the  twelfth  century 
and  on.wards,  are  much  more  complete. 

There  is  no  doubt  that  the  Liturgy  of  St.  Basil  is 
the  most  ancient  of  the  three.  The  text  we  possess  of 
it  is  attested  as  early  as  the  beginning  of  the  sixth 
century.  In  a  letter  addressed  about  520,  by  the  monks 
of  Scythia  to  the  African  bishops  in  exile  in  Sardinia,^  we 
find  a  passage  from  it  quoted  at  length. 


4.  Armenia. 

The  Armenian  Liturgy,  evidently  derived  from  that  of 
Caesarea  and  Constantinople,  may  be  regarded  as  representing,, 
in  certain  respects,  an  ancient  stage  of  the  Byzantine  Liturgy. 


'  Mr.  Brightman  has  published  (pp.  cit.,  p.  309,  et  seq.)  the  three 
liturgies  according  to  the  Barberini  manuscript,  which  gives  the  use 
of  the  ninth  century  or  thereabouts ;  in  addition  to  this,  he  gives  the  two 
liturgies  of  St.  Chrysostom  and  of  St.  Basil,  following  the  texts  now  in 
use.  He  has  also  collected  and  classified  (p.  518,  et  seq.)  a  certain  number 
of  texts  which  are  useful  in  giving  an  idea  of  the  development  of  the 
Byzantine  Liturgy. 

^  Migne,  P.  L.,  vol.  Ixv.  p.  449.  "  Hinc  etiam  beatus  Basilius  Oaesari- 
ensis  episcopus  in  oratione  sacri  altaris  quam  paene  universus  frequentat 
Oriens,  inter  caetera :  Dona,  inquit,  Domine  virtutem  ac  tutamentum ;  malos 
quaesumus,  honos  facito,  bonos  in  bonitate  conserva.  Omnia  enim  potes  et 
non  est  qui  contradicat  tibi.  Cum  enim  volueris  salvas  et  nullus  resistit 
voluntati  tuae." 


74       CHRISTIAN   WORSHIP:   ITS   ORIGIN  AND  EVOLUTION. 

The  Armenian  use  is  represented  by  only  a  single  text,  of 
which  the  oldest  attestation  as  to  its  details  is  a  commentary 
of  the  tenth  century.^  The  Armenian  Church,  in  491,  de- 
nounced the  Council  of  Chalcedon,  at  a  time  when  none 
of  the  official  Churches  of  the  Greek  Empire  accepted  it. 
When  the  latter  came  into  communion  with  Eome  (519), 
and  embraced  the  faith  of  Chalcedon,  they  made  several 
attempts  to  induce  the  Armenians  to  do  the  same.  But 
their  efforts  were  in  vain — in  place  of  reconciling  them 
they  only  intensified  the  schism,  which  made  itself  par- 
ticularly noticeable  in  the  matter  of  ritual.^ 

In  the  Middle  Ages,  many  Armenians,  who  had  been 
driven  out  of  their  country  by  various  invasions,  emigrated 
into  Persia,  Syria,  Asia  Minor,  and  even  as  far  as  Hungary 
and  Poland.  In  this  dispersion,  which  was  similar  to  the 
Jewish  Dias;pora,  they  preserved  their  language,  nationality, 
and  ritual.  Their  chief  ecclesiastical  superior  has  always 
been,  theoretically,  the  Catholicos  of  Etchmiadzin,  but  they 
have,  as  a  matter  of  fact,  in  various  countries,  an  organisa- 
tion independent  of  this  theoretical  authority,  placed  at  the 
present  time  imder  the  influence  of  Eussia.  During  the  last 
century  many  of  them  have  been  received  into  communion 
with  the  Koman  Church.  Those  in  Turkey  have  at  their 
head  a  national  patriarch  (Patriarch  of  Cilicia),  residing  at 
Constantinople.  In  Austria  they  are  under  the  Armenian 
Archbishop  of  Leopol.^ 


^  P.  Vetter,  Chosroae  M.  Explicaiio  precum  missae.  Fribourg,  ISSO.  The 
Armenian  Liturgy  is  given  in  English  in  Brightman,  p.  412. 

-  The  Armenians  at  that  time  used  unleavened  bread,  and  consecrated 
their  wine  without  any  admixture  of  water.  They  did  not  admit  the 
festival  of  Christmas  into  their  calendar. 

*  It  is  clear  that  neither  the  Armenian-Gregorian  Patriarchs  of  Turkey, 
nor  the  Catholic  Patriarch  of  Cilicia,  can  be  placed  on  the  same  footing 
as  the  representatives  of  the  four  Greek  patriarchates.  The  Catholicos 
of  Etchmiadzin,  whose  jurisdiction  in  theory  extends  over  the  whole 
Armenian  nation,  has  a  superior  title  to  theirs.      But,  according  to   the 


THE  MASS  IN  THE  EAST.  75 


§  4. — The  Alexandkine  Liturgy. 

1.  Tlie  I^iiclwlogion  of  Sarapion. 

With  regard  to  Christian  Egypt,  we  possessed,  until  lately, 
no  ancient  liturgical  text  which  could  compare  with  that 
of  the  Syrian  Apostolic  Constitutions.  This  want  has  been 
supplied  by  the  discovery,  in  a  manuscript  at  Mount  Athos, 
of  a  collection  of  prayers,  two  of  which  bear  the  name  of 
Sarapion,  Bishop  of  Thmuis,  a  friend  and  correspondent 
of  St.  Athanasius.i  It  is  probable  that  the  others  are  of 
the  same  authorship.  The  collection  comprises  thirty  com- 
positions, connected  respectively  with  the  eucharistic  liturgy 
(1-6),  with  baptism  (7-11),  with  ordination  (12-14),  with 
the  blessing  of  the  oils  (15-17),  with  funerals  (18),  and  with 
the  of&ce  for  Sunday  (19-30).  It  is  to  the  latter  that  a 
sort  of  final  rubric  seems  to  refer — "  All  these  prayers  come 
before  that  of  the  Oblation." 

The  prayer  of  the  Oblation  is  the  first  of  the  series 
referred  to,  and  is  an  Anaphora.     The  text  ^  is  as  follows : — 


ancient  custom,  this  high  dignitary  is  subordinate  to  the  Archbishop  of 
Csesarea  in  Cappadocia ;  his  position  is  analogous  to  that  of  the  Catholicos 
of  Seleucia  and  of  the  Abuna  of  the  Ethiopians.  The  united  Armenians 
have  not  even  the  equivalent  of  a  catholicos,  for  the  Archbishop  of 
Leopol  is  in  no  way  subordinate  to  the  Patriarch  of  Cilicia.  Like  him, 
he  is  directly  under  the  Pope,  without  any  intermediary. 

^  The  credit  of  this  discovery  is  due  to  Herr  G.  Wobbermin,  who  has 
published  these  texts  in  the  Texte  unci  Untersuchungen  of  Gebhardt  and 
Harnack  (new  series,  vol.  ii.). 

^  [At  the  request  of  Mgr.  Duchesne,  the  Bishop  of  Salisbury's  translation 
from  the  original  is  here  substituted  for  his  own.  Speaking  of  the  latter, 
Mgr.  Duchesne  dwells  upon  the  word  ayevrjTos  used  in  the  original,  and 
says],  It  will  no  doubt  excite  astonishment  that  in  this  composition  of  a 
friend  of  St.  Athanasius,  there  should  be  a  kind  of  predilection  for 
the  term  ingenitus,  with  the  corresponding  words,  unigenitus,  genitus 
so  much  in  vogue  in  the  Arianising  world.  In  spite  of  this  awkward  termino- 
logy, perhaps  due  to  custom,  the  redaction  is  most  strictly  orthodox. 


76         CHRISTIAN  WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Prayer  of  Ohlation  of  Bishop  Sarapion. 

It  is  meet  and  right  to  praise,  to  hymn,  to  glorify  Thee  the 
uncreated  1  Father  of  the  only -begotten  Jesus  Christ.  We  praise 
Thee,  0  uncreated  God,  who  art  unsearchable,  ineffable,  incompre- 
hensible by  any  created  substance.  We  praise  Thee  who  art  known 
of  Thy  Son,  the  only-begotten,  who  through  Him  art  spoken  of  and 
interpreted  and  made  known  to  created  nature.  We  praise  Thee 
who  knowest  the  Son  and  revealest  to  the  saints  the  glories  that 
are  about  Him :  who  art  known  of  Thy  begotten  Word,  and  art 
brought  to  the  sight  and  interpreted  to  the  understanding  of  the  saints. 
We  praise  Thee,  0  unseen  Father,  provider  of  immortality.  Thou 
art  the  Fount  of  life,  the  Fount  of  light,  the  Fount  of  all  grace  and 
all  truth,  0  lover  of  men,  0  lover  of  the  poor,  who  reconcilest 
Thyself  to  all,  and  drawest  all  to  Thyself  through  the  advent  (eViSTj^/a) 
of  Thy  beloved  Son.  We  beseech  Thee  make  us  living  men.  Give 
us  a  Spirit  of  light,  that  "  we  may  know  Thee  the  True  [God]  and 
Him  whom  Thou  didst  send,  (even)  Jesus  Christ."  Give  us  Holy 
Spirit,  that  we  may  be  able  to  tell  forth  and  to  enuntiate  Thy  unspeakable 
mysteries.  May  the  Lord  Jesus  speak  in  us  and  Holy  Spirit,  and  hymn 
Thee  through  us. 

*For  Thou  art  "far  above  all  rule  and  authority  and  power  and 
dominion,  and  every  name  that  is  named,  not  only  in  this  world,  but 
also  in  that  which  is  to  come."  Beside  Thee  stand  thousand  thousands 
and  myriad  myi'iads  of  angels,  archangels,  thrones,  dominions,  princi- 
paHties,  powers  (lit.  rules,  authorities) :  by  Thee  stand  the  two  most 
honourable  six-winged  seraphim,  with  two  wings  covering  the  face,  and 
with  two  the  feet,  and  with  two  flying  and  crying  holy  (ayidCovra),  with 
whom  receive  also  our  cry  of  "  holy  "  (aytacr/MSi')  as  we  say :  Holy,  holy, 
holy,  Lord  of  Sabaoth,  fuU  is  the  heaven  and  the  earth  of  Thy  glory. 

Full  is  the  heaven,  full  also  is  the  earth  of  Thy  excellent  glory.* 
Lord  of  hosts  {lit.  powers),  fill  also  this  sacrifice  with  Thy  power  and 
Thy  participation  (/xeroA.ijil'ecos) :  for  to  Thee  have  we  offered  this  living  ^ 

'  The  word  is  ayei/T)Toi/  in  the  original.  [Mgr.  Duchesne  rendered  the 
words  y€V7]T6s  and  ayevriros  by  creV  and  incr^^  in  the  French — at  the  same 
time  regretting  that  that  language  did  not  permit  of  his  using  devenu  and 
indevenu  (the  latter  does  not  exist)  in  an  absolute  sense. — Te.] 

2  [The  Bishop  of  Salisbury  compares  this  with  the  phrase  of  the  Nestorian 
Liturgy  which  speaks  of  the  Body  and  Blood  of  Christ  as  being  on  the  altar 
before  consecration  (Brightman,  p.  267).] 

*  [The  Bishop  of  Salisbury  says  there  is  much  similarity  in  the  passage 
between  these  asterisks  to  the  parallel  passage  in  the  Liturgy  of  St.  Mark, 
but  the  differences  are  also  striking.] 


THE  MASS   IN  THE  EAST.  77 

sacrifice,  this  bloodless  oblation.  To  Thee  we  have  offered  this  bread 
the  likeness  {6/xolcciJi.a)  of  the  Body  of  the  Only-begotten.  This  bread 
is  the  likeness  of  the  Holy  Body,  because  the  Lord  Jesus  Christ  in  the 
night  in  which  He  was  betrayed  took  bread  and  broke  and  gave 
to  His  disciples  saying,  "  Take  ye  and  eat,  this  is  My  Body,  which  is 
being  broken  for  you  for  remission  of  sins  "  (cp.  Lit.  of  St.  Mark,  etc.). 
Wherefore  we  also  making  the  likeness  of  the  death  have  offered  the 
bread,  and  beseech  Thee  through  this  sacrifice,  be  reconciled  to  all  of  us 
and  be  merciful,  0  God  of  Truth  :  and  as  this  *  bread  had  been  scattered 
on  the  top  of  the  mountains  and  gathered  together  came  to  be  one,  so 
also  gather  Thy  holy  Church  out  of  *  every  nation  and  every  country  and 
every  city  and  village  and  house  and  make  one  living  Catholic  Church. 
"We  have  offered  also  the  cup,  the  likeness  of  the  Blood,  because  the 
Lord  Jesus  Christ,  taking  a  cup  after  supper,  said  to  His  own  disciples, 
"  Take  ye,  drink,  this  is  the  new  covenant,  which  (3)  is  My  Blood,  which 
is  being  shed  for  you  for  remission  of  sins  {hfxapTrnxdTwvy  Wherefore 
we  have  also  offered  the  cup,  presenting  a  likeness  of  the  blood. 

0  God  of  Truth,  let  Thy  Holy  Word  i  come  upon  this  bread  Ce7rj5?j- 
ij.i)(TaToo  .  .  .  iiit  T.a.T.),  that  the  bread  may  become  Body  of  the  Word, 
and  upon  this  cup  that  the  cup  may  become  Blood  of  the  Truth ;  and 
make  all  who  communicate  to  receive  a  medicine  of  life  for  the  healing  of 
every  sickness  and  for  the  strengthening  of  all  advancement  and  virtue, 
not  for  condemnation,  0  God  of  Truth,  and  not  for  censure  and  reproach. 
For  we  have  invoked  Thee,  the  imcreated,  through  the  Only-begotten  in 
Holy  Spirit. 

Let  this  people  receive  mercy,  let  it  be  counted  worthy  of  advance- 
ment, let  angels  be  sent  forth  as  companions  to  the  people  for  bringing 
to  naught  of  the  evil  one  and  for  establishment  of  the  Church. 

We  intercede  also  on  behalf  of  all  who  have  been  laid  to  rest,  whose 
memorial  we  are  making. 

After  the  recitation  (inroPo\riv  f)  of  the  names  :  Sanctify  these  souls :  for 
Thou  knowest  all.  Sanctify  all  (souls)  laid  to  rest  in  the  Lord.  And 
number  them  with  all  Thy  holy  powers,  and  give  to  them  a  place  and 
a  mansion  in  Thy  kingdom. 

Eeceive  also  the  thanksgiving  (eucharist)  of  the  people,  and  bless 
those  who  have  offered  the  offerings  (ra  irp6cr(popa)  and  the  thanksgivings, 

'  It  is  noticeable  that,  in  this  passage,  which  corresponds  to  the  Epidesis, 
the  Divine  Word,  and  not  the  Holy  Spirit,  is  mentioned. 

*  The  passage  between  asterisks  is  suggested  by  the  Doctrine  of  the 
Apostles,  vide  supra,  p.  52. 

t  [The  Bishop  of  Salisbury  calls  attention  to  Socrates,  S.  E.,  vol.  xxii. 
p.  296,  where  viro^oXeTs  are  mentioned  with  "  Eeaders  " :  see  Valesius'  note, 
and  the  Bishop's  Index,  p.  104.] 


78        CHRISTIAN  WORSHIP  :   ITS   ORIGIN   AND  EVOLUTION. 

and  grant  health  and  soundness  and  cheerfulness  and  all  advancement  of 
soul  and  body  to  this  whole  people  through  the  only -begotten  Jesus  Christ 
in  Holy  Spirit ;  as  it  was  and  is  and  shall  be  to  generations  of  generations 
and  to  all  the  ages  of  the  ages.     Amen. 

Five  short  prayers  follow  in  the  manuscript.  The  first 
was  said  at  the  moment  of  the  fraction ;  the  second,  over  the 
people,  upon  whom  there  was  an  imposition  of  hands 
[blessing]  after  the  communion  of  the  clergy;  the  third 
was  the  thanksgiving  after  the  communion  of  the  people. 
Then  follows  a  blessing  of  the  offered  oil  and  water  which 
were  to  be  used  in  private  as  phylacteries,  and  lastly  the 
blessing  of  the  assembly  at  the  moment  of  dismissal. 

As  to  the  formularies  which  terminate  the  Euchologion 
(19-30),  and  which,  according  to  the  rubric,  preceded  the 
prayer  of  Oblation,  the  series  begins  (19)  by  a  "  first  prayer 
for  Sunday,"  which  is,  in  fact,  an  introductory  prayer. 
Supplication  is  there  made  to  God  for  the  right  appre- 
hension of  the  Holy  Scriptures,  and  for  their  right  interpre- 
tation. The  second  (20)  comes  after  the  homily.  I  take 
it  that  these  two  prayers  presuppose  the  presence  of  those 
who  are  still  outside  the  pale  of  Christianity,  though  they 
may  be  disposed  to  embrace  it,  or,  at  least,  to  be  instructed 
in  it.  The  three  ensuing  formularies  are  prayers  for  the 
catechumens  (21),  for  the  sick  (22),  and  for  the  fruits 
of  the  earth  (23).  The  prayer  for  the  catechumens  was 
doubtless  used  at  the  moment  of  their  dismissal.  Then 
follows  a  prayer  for  the  local  Church  as  a  whole  (24), 
then  another  for  its  various  members,  bishops,  priests, 
deacons,  sub-deacons,  lectors,  interpreters,^  ascetae  (juova- 
ZovTeg),  virgins,  and  married  people.  Next  we  have  (26) 
a  "prayer  of  genuflection,"  which  deals  with  the  names 
inscribed  in.  the  book  of  life.  Perhaps  this  had  some  con- 
nection with  the  recitation  of  the  diptychs.     The  prayer 

*  In  Egypt  the  Greek  had  to  be  translated  into  Coptic. 


THE  MASS  IN  THE   EAST.  79 

which  follows  (27),  entitled,  "Eor  the  People,"  deals  in 
detail  with  all  the  objects  and  classes  of  persons  prayed 
for  by  the  Church  in  her  solemn  supplications — the  well- 
being  of  the  faithful,  the  peace  of  the  State,  the  tranquillity 
of  the  Church,  for  the  slaves,  the  poor,  the  aged,  the 
travellers,  the  sick,  etc.  The  three  last  accompany  the 
imposition  of  hands  on  the  catechumens  (28),  on  the  faithful 
(29),  and  on  the  sick  (30). 

I  do  not  believe  ^  that  these  twelve  formularies  represent 
the  official  or  ordinary  ordo  liturgicus  of  the  Church  of 
Thmuis,  but  they  are  all  of  a  nature  applicable  to  a  non- 
lituxgical  service,  or  to  a  liturgical  service  before  the  ana- 
phora,  or  prayer  of  sacrifice. 


2.  Later  Liturgies. 

Eeligious  unity  in  Egypt  was  broken  up  after  the  con- 
demnation of  the  Patriarch  Dioscorus  by  the  Council  of 
Ohalcedon.  After  a  century  of  fruitless  attempts  to  bring 
the  dissentients  once  more  within  the  pale  of  orthodoxy,  the 
Imperial  Government  found  itself  obliged  to  acknowledge 
the  coexistence  of  two  Churches  within  the  country.  One, 
the  orthodox,  supported  by  the  Government  and  the 
Byzantine  official  world,  the  other,  the  heretical,  upheld  by 
the  mass  of  the  indigenous  population.  This  division  did 
not  immediately  make  itself  apparent  in  the  sphere  of 
worship,  both  heretics  and  orthodox  continuing  to  follow  the 
ancient  use  of  Alexandria.  But  the  official  Church  modified 
this  use  little  by  little,  under  the  influence  of  the  Liturgy 
of  Constantinople,  until  a  time  came  when  the  latter  was 
completely  substituted  for  it. 

'  In  this  I  differ  from  the  Bishop  of  Salisbuiy,  Dr.  Wordsworth,  who 
has  published  the  "  Prayer-book "  of  Sarapion  in  English,  with  a  learned 
commentary — Bishop  Sarapion's  Prayer-book:  S.P.C.K.,  London,  1899. 


80         CHRISTIAN  WORSHIP  :   ITS   ORIGIN   AND  EVOLUTION. 

The  orthodox  or  Melchite  Church  continued  to  use 
G-reek,  whereas  the  Monophysite  Church  discarded  the 
language  of  Constantinople,  and  made  almost  exclusive 
use  of  Coptic,  the  national  tongue  of  the  Egyptian 
population,^ 

The  Church  of  Abyssinia,  which  was  not  definitely 
formed  until  after  the  Council  of  Chalcedon,  was, 
from  the  outset,  dependent  on  that  of  Egypt,  and,  follow- 
ing its  example,  embraced  the  Monophysite  confession. 
Its  liturgical  language  has  always  been  Ethiopic  or 
Gheez.2 

The  texts  at  our  disposal  for  studying  the  ancient  use 
of  Alexandria  are — 

1.  The  Greek  Liturgy  of  St.  Mark,  of  which  three  texts 
are  known,  of  the  twelfth  century  and  onwards.  It  doubt- 
less was  subject  to  many  Byzantine  revisions,  but  the 
essential  parts  agree  with  the  style  and  often  with  the 
tenor  of  the  best  texts  which  have  reached  us  from  other 
sources.  There  is  no  doubt  that  it  is  of  great  antiquity, 
going  back  at  latest  to  the  fifth  century.^ 

2.  The  Coptic  Liturgies. — These  are  three  in  number — 
that  of  St.  Cyril  (of  Alexandria),  of  St.  Gregory  (Nazianzen), 
and  of  St.  Basil.*  They  do  not  differ  except  in  the 
anaphora.  The  liturgy  at  present  in  use  is  that  of 
St.  BasO.,  and  it  is  to  the  Anaphora  of  St.  BasU  that  the 


>  A  certain  number  of  the  Copts  have  entered  into  communion 
with  Rome.  They  have  recently  (1895)  been  organised  into  a  patri- 
archate. 

2  The  Abyssinian  Catholics  possess  no  other  organisation  than  that 
of  the  Apostolic  Vicariate  of  Abyssinia,  under  the  direction  of  Latin 
missionaries. 

*  Mr.  Brightman,  -working  on  the  results  obtained  by  Canon  Swainson, 
has  published  this  liturgy  from  the  Eossano  manuscript,  and  from  two 
rotuli,  one  at  Messina,  of  the  twelfth  century;  the  other  in  the  Vatican, 
of  the  year  1207  (pp.  cit.,  p.  113). 

^  This  liturgy  must  not  be  confounded  with  the  Byzantine  Liturgy 
bearing  the  same  name. 

0' 


THE    MASS   IN   THE   EAST.  81 

Ordinary  of  the  Mass  is  attached  in  the  liturgical  books. 
The  Anaphora  of  St.  Cyril,  however,  is  evidently  the  most 
ancient.  This  is  clear,  in  the  first  place,  from  the  fact 
that  it  alone  of  the  three  presents  certain  features  charac- 
teristic of  the  Alexandrine  Liturgy  ;  and,  in  the  second, 
because  it  reproduces  often  the  text  of  the  Liturgy  of  St. 
Mark  word  for  word.  By  joining  to  the  Anaphora  of  St. 
Cyril  the  Ordinary  of  the  Coptic  Mass,  we  obtain  a  Coptic 
liturgy  which  is  the  exact  counterpart  of  the  G-reek  Liturgy 
of  St.  Mark.i  The  Anaphorae  of  St.  Gregory  and  of  St. 
Basil  are  also  found  in  Greek. 

3.  Abyssinian  Liturgies. — The  Abyssinians  have  as  their 
normal  liturgy  the  Liturgy  of  the  Ttvelve  Apostles,^  which  is 
fundamentally  identical  with  the  Coptic  Liturgy  of  St. 
Cyril.  In  addition  to  this  they  have  a  dozen  or  so  alter- 
native ana'phorae. 

4.  The  Borgian  Fragments. — These  were  published 
recently  by  the  Abbe  Hy vernat  ^  from  Coptic  manuscripts 
ranging  in  date  from  the  eighth  to  the  twelfth  century. 
These  fragments  are  parts  of  five  different  masses.  Giorgi 
had  already  published  a  portion  of  one  of  them.* 

Not  counting  these  fragments,  and  discarding  the 
alternative  pieces  belonging  to  the  Abyssinians,  together 
with  the  anaphorae  of  Gregory  and  Basil,  which  are  rather 
of  the  Syrian  type,  and  represent  a  foreign  importation,  there 
remain  three  texts,  viz.  the  Greek  Liturgy  of  St.  Mark, 
the  Coptic  Liturgy  of  St.  Cyril,  and  the  Abyssinian  Liturgy 
of  the  Twelve  Apostles,  which  have  each  as  its  source 
one  of  the  three  ecclesiastical  varieties  of  the  Alexandrine 
rite.      The  texts  are  fundamentally  one,  and  their  variations 


*  Briglitman,  p.  144. 
«  Ibid.,  p.  194. 

'  Eomische  Quartalschrift,  1888. 

*  Fragmentum  Evangelii  8.  Jdhannis ;  Kome,  1789.     Cf.  Hammond,  Tim 
Liturgy  of  Antioch,  p.  27. 

G 


82        CHRISTIAN  WOESHIP:   ITS   ORIGIN  AND  EVOLUTION. 

arise  merely  from  later  modifications.  If  we  would 
reconstruct  the  ancient  Alexandrine  Liturgy  we  must,  to 
begin  with,  compare  these  liturgies  together  and  select 
from  them  that  which  they  have  in  common.  The  works 
of  Egyptian  writers  containing  liturgical  allusions  may  also 
be  profitably  examined.^ 

The  characteristic  feature  of  the  Alexandrine  Liturgy  is 
the  occurrence  of  the  Great  Supplication  in  the  Preface 
instead  of  after  the  Consecration.  The  Sanetus,  the  words 
of  institution,  and  the  Upidesis,  are  thus  placed  much 
later  than  in  the  Syrian  Liturgy.  This  arrangement  is  not 
found  in  the  Anaphora  of  Sarapion,  but  it  was  pointed  out 
by  Jacob  of  Edessa  as  early  as  the  end  of  the  seventh 
century.^  He  remarks  also  that  the  Salutation  before  the 
Preface  is  much  less  complicated  than  in  the  Syrian,  the 
celebrant  merely  saying,  Dominus  vobiscum  omnibus ;  ^ 
moreover,  the  acclamation  of  the  people  at  the  Sancta 
Sanctis  presents  certain  peculiarities  of  form. 


§  5. — Later  Modifications. 

Even  when  we  have  reduced  them  to  their  most  ancient 
form — that  which  they  possessed  before  the  schisms  of  the 
sixth  century,  all  these  liturgies  are  still  far  from  having 
the  simplicity  of  those  of  the  fourth  century.  Many  things 
have  been  changed,  suppressed,  and  added.     The  points  at 


*  They  are  brought  together  by  Brightman,  p.  504. 

*  Assemani,  Bihl.  Orient.,  vol.  i.  p.  481,  et  seq.  They  are  also  to  be 
found  in  the  fragments  published  by  Hyvemat. 

'  The  following  are  the  forms  in  known  documents — Lit.  of  St.  Mark : 
'O  Kvpios  /xera  irdvrwv  (Old.  Koss. ;  the  Eot.  Vaticanus  has  here  the 
Syrian  Salutation  ;  in  the  Bet.  Messanensis  there  is  a  hiatus  at  this  point); 
Lit.  of  Sh^..  Cyril  and  Basil :  Dominus  vohiscum ;  the  -Slthiopian  gives, 
Dominus  vohiscum  omnibus. 


THE   MASS  IN  THE   EAST.  83 

which  the  modifications  have  been  most  marked  are  as 
follows  : — 

In  the  first  place,  the  entry  of  the  celebrants  has  become 
an  imposing  ceremony.  In  the  Byzantine  Liturgy  it  was 
accompanied  from  an  early  date  by  a  special  chant,  the 
Movoysvrig}  Before  the  lections  comes  the  Trisagion.^  The 
use  of  this  doxology  must  be  very  ancient.  It  is  common 
to  all  the  Greek  Oriental  liturgies,  and  occurs  even  in  the 
Galilean  Liturgy,^  The  most  ancient  testimony  for  its 
existence  is  found  in  the  Council  of  Chalcedon  (451).* 

The  dismissal  of  the  catechumens,  energumens,  com- 
petents,  and  penitents,  which  stands  out  so  prominently  in 
the  liturgy  of  the  fourth  century,  had  all  disappeared  at 
an  early  date,  owing  to  changes  in  the  discipline  regarding 
these  different  categories.  The  Constantinopolitan  ritual, 
however,  has  preserved  to  our  own  day  the  ceremony  of  the 
dismissal  of  the  catechumens. 

But  it  was  especially  in  the  preparation  of  the  elements 
of  the  sacred  feast  that  a  theme  was  found  for  the  develop- 
ment of  rites  and  prayers.  The  bread  and  wine  for  conse- 
cration were  prepared,  before  the  entry  of  the  celebrants,  at 
a  special  table — the  table  of  proposition  (TrpoOsmg) — standing 
like  the  altar  within  the  sacred  enclosure  and  out  of  sight  of 
the  congregation.  This  constituted  a  preparatory  Mass,  the 
Mass  of  the  Prothesis,  which  was  very  long  and  complicated, 

^  'O  /xovoyevTjs  Tlhs  Kal  ASyos  tov  Qeov,  aOdvaros  inrapxcev,  KaraSe^d/ievos 
S(o  Tr]V  Tj/xeTepaj'  ffoniripiav  arapKuOrjvai  sk  ttjs  ayias  deor6KOv  Kal  aemapQivou 
Maplas,  arpfTTTUS  kvavOpoi-K^cras  (XTavpwOeis  re,  Xpiare  6  Qehs,  davdrcp  ddvaroy 
TraTTiffas,  els  Siiu  rrjs  ayias  Tpiddos,  (TvySo^aCdfJ^evos  t<j5  Tlarpl  Kal  T<f  ayicp  Tlveiixari, 
arwcrov  rj/xas. 

*  "Ayios  6  &ehs,  aytos  Iffx^phs,  ayios  aOdvaros,  ixiricrov  r)[ias, 

*  In  the  Coptic  Liturgy  the  Trisagion  is  placed  before  the  Gospel,  and 
after  the  other  lections.  In  the  Gallican  Liturgy  we  find  it  also  placed 
before  the  Gospel,  and  even  after  it ;  but  this  does  not  interfere  with  ita 
being  sung  at  its  normal  place  before  the  lections. 

*  Hardouin,  vol.  ii.  p.  272.  For  the  legend  connected  with  the 
Trisagion,  see  Tillemont,  Hist.  Ecdea.,  vol.  xiv.  p.  713. 


84        CHEISTIAN    WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

especiaUy  in  the  ritual  of  Constantinople.  After  the  lections 
and  the  prayer  of  the  faithful,  the  oblation  was  brought  with 
great  pomp  to  the  altar.  This  procession  of  the  oblation  ^ 
constituted  the  most  imposing  ceremonial  in  the  entire  Mass. 
It  was  accompanied  in  the  Churches  of  the  Byzantine,  or 
Byzantinised  rite,  by  a  chant  or  hymn,  called  the 
Gherouhicon?' 

It  was  at  this  point  in  the  Mass  that  the  recitation 
of-  the  Creed  occurred.  According  to  Theodore  the  Eeader, 
this  custom  was  first  introduced  at  Antioch  by  the  bishop 
Peter  the  Fuller,  in  471,  and  afterwards  at  Constantinople 
by  the  patriarch  Timotheus,  in  511.  Peter  and  Timotheus 
were  reckoned  among  the  most  zealous  opponents  of  the 
Council  of  Chalcedon.  Their  innovation  was  not,  however, 
abolished  after  the  Eastern  Churches  came  back  into  the 
orthodox  Communion.^ 

During  the  procession  of  the  oblation  and  the  ceremonies 
which  followed  it — the  kiss  of  peace,  the  recitation  of  the 
Creed,  the  recitation  of  the  diptychs — the  celebrant  said 
his  own  private  prayers.     These  prayers  at  length  became 


'  Dionysius  the  Areopagite  makes  mention  of  this  procession,  and  the 
custom  of  chanting  a  hymn  during  it,  but  he  does  not  give  the  text  of  the 
hymn  {Ecd.  Bier.,  iii.  2). 

"  "  Oi  TO,  Xfpov0lix  fivffTiKws  e'lKOfi^^ovres  Kol  t^  ^oiotto'io)  TpidSi,  rhv 
rpLcrdyioy  vfxvov  adovres,  Traaav  r))v  ^iwriK7]v  aTToOw/xiGa  /xeptfivav,  ws  rhv 
jSaciAea  twv  '6\wv  inroSe^a/jLevoi,  rals  ayyeXMois  aopaTws  Sopv(popovfievoi'  rd^ecriv, 
'AKK-qXoma,  'A\A-n?^oma,  'AXXrjAovia."  The  Liturgy  of  St.  James  furnishes  us 
with  another  as  fine  :  "  SiyTjfraTO)  iratra  copl  ySporeia  Koi  (rrrjrco  /xercfc  <p6Pov  Kal 
Tp6fj.ov  Kol  /j.rjSet'  y}]'iyop  if  eavrij  Xoyi^eaQoi.  'O  yap  ^aaiKevs  tSiv  0a<Ti\ev6vrwv, 
"Kpiffrhs  6  &ehs  fifxwv,  Trpoepxerai  acpayiaaOrjvai  els  Ppcccriv  to7s  itKyrois  '  Trporjyovy- 
rai  Se  rovrov  oi  xopoi  rail'  'Ayy4\aiv,  fj.era  irdaTjs  'Apxv^  xai  'E^ovcrias,  rci 
iroXvdfji.fj.aTa  Xepov0lfj.  Kal  tos  e^airrepvya  'Xepacpl/j.,  Tas  6\\/eis  KaXinrTOura  koI 
^owvra  rhv  vfxvov  'AWTjXovia." 

*  One  of  the  things  most  urgently  insisted  upon  by  the  Monophysite 
party  was  the  abrogation  of  every  formulary  of  faith  later  than  that  of 
Nicsea-Constantinople.  It  is  certain  that  in  the  introduction  of  the 
latter  into  the  liturgy,  they  meant  to  protest  against  the  definition  of 
Chalcedon. 


THE   MASS   IN   THE   EAST.  85 

fixed  in  formularies.^  One  of  them  was  said  at  the  moment 
at  which  the  veil  was  withdrawn.  There  was  in  fact  a 
veil  which,  stretching  across  the  altar,  or  even  across  the 
whole  apse,  shut  out  the  view  up  to  the  moment  when, 
after  the  dismissal  of  the  catechumens  and  other  non- 
communicants,  the  celebration  of  the  mysteries  in  the 
presence  of  the  initiated  only  was  begun.  This  veil  is 
still  in  use  among  the  Churches  following  the  Oriental  rite. 
It  is  stretched  before  the  central  door  of  the  iconostasis ; 
and  is  drawn  and  withdrawn  at  the  times  enjoined  in 
the  ancient  liturgies. 

We  must  take  note  of  the  recitation  of  the  diptychs 
in  this  part  of  the  Mass.  The  Syro-Byzantine  liturgies 
place  it  between  the  Kiss  of  Peace  and  the  Preface,  and 
this  custom  is  corroborated,  at  the  beginning  of  the  sixth 
century,  by  Dionysius  the  Areopagite.  It  disappeared  after- 
wards at  Constantinople.  In  the  Alexandrine  use,  the 
reading  appears  to  have  taken  place,  as  it  did  in  the  Galilean 
rite,  after  the  Kiss  of  Peace. 

From  the  Sursum  Corda  until  the  end  of  the  Mass  the 
rites,  and  subject-matter  of  the  prayers,  have  remained  almost 
the  same  as  they  were  at  the  beginning.  Some  diversities, 
when  we  compare  one  use  with  another,  appear  in  the 
position  assigned  to  certain  parts,  such  as  the  Memento,  the 
Pater  Noster,  and  the  fraction  of  the  bread,  but  hardly 
any  addition  has  been  made  to  the  primitive  ritual.  It 
is  necessary  to  draw  attention,  however,  to  the  complica- 
tion introduced  in  the  ceremony  of  the  fractio,  and  of  the 
commixtio,  that  is  to  say,  the  mixture  of  the  consecrated 
bread  and  wine.  A  characteristic  feature  of  the  Liturgy 
of  Constantinople  was  the  infusion  of  a  little  hot  water 
into  the  chalice  immediately  before  the  Communion. 

*  Dionysius  the  Areopagite  makes  mention  of  the  prayer  said  by 
the  bishop  at  the  moment  when  the  sacred  oblations  were  placed  upon 
the  altar:  this  is  the  e^x^  ''"'js  ■n-potr/co^iS'/js  of  the  Byzantine  Liturgy,  the 
counterpart  of  the  prayer  Super  dblata  in  the  Eoman  Liturgy. 


CHAPTEK  III. 

THE  TWO  LITURGICAL  USES   OF  THE  LATIN  WEST. 

§  1. — The  EoMAiT  and  Gallican  Uses. 

The  liturgical  uses  of  the  East,  varying  at  first  witli  the 
patriarchates,  or,  rather,  with  the  great  ecclesiastical  groups  of 
the  fourth  century,  gave  way  at  length,  one  after  the  other, 
to  the  distinctive  ritual  of  the  Church  of  Constantinople. 
Provincial  peculiarities  were  maintaiued  only  among  the 
dissentient  Churches  outside  the  sphere  of  orthodoxy,  and 
beyond  the  bounds  of  the  Greek  language  and  even  of  the 
Byzantine  Empire.  In  the  West  also  diversity  of  use 
preceded  unity.  It  is  easy  to  show  that  towards  the  end 
of  the  fourth  century  the  Latin  Churches  did  not  all  follow 
the  same  use.  Judged  in  the  whole,  and  apart  from  certain 
local  pecidiarities,  these  different  liturgical  uses  can  be 
reduced  to  two — the  Eoman  and  the  Callican. 

There  is  something  strange  in  this  duality.  The  history 
of  the  evangelisation  of  the  West  gives  support  to  the 
assertion  of    Pope   Innocent    that    it    proceeded    entirely^ 


'  The  presence,  in  the  Church  of  Lyons,  at  the  time  of  the  Emperor 
Marcus  Aurelius,  of  a  certain  number  of  Christians  from  the  Province  of 
Asia,  and  from  Phrygia,  forms  no  objection  to  this  point  of   view.     All 


THE  TWO   LITURGICAL   USES   OF   THE   LATIN    WEST.         87 

from  Eome,  and  that  on  this  ground  the  Eoman  Liturgy 
alone  has  the  primordial  right  to  be  the  liturgy  of  Latin 
Christendom : — 

Quis  enim  nesciat  aut  non  advertat  id  quod  a  principe  apostolorum  Petro 
Komanae  ecclesiae  traditum  est  ac  nunc  usque  custoditur  ab  omnibus 
debere  servari,  nee  superduci  aut  introduci  aliquid  quod  auctoritatem  non 
habeat,  aut  aliunde  accipere  videatur  exemplum?  Praesertim  cum  sit 
manifestum  in  omnem  Italiam,  Galliam,  Hispanias,  Africam,  atque  Siciliam 
insulasque  interjacentes  nullum  instituisse  ecclesias,  nisi  eos  quos  venera- 
bilis  apostolus  Petrus  aut  ejus  successores  constituerunt  sacerdotes  ?  Aut 
legant  si  in  his  provinciis  alius  apostolorum  invenitur  aut  legitur  docuisse. 
Quod  si  non  legunt,  quia  nusquam  inveniunt,  oportet  eos  hoc  sequi  quod 
ecclesia  Eomana  custodit,  a  qua  eos  principium  accepisse  non  dubium 
est. 


However  strange  the  fact  may  seem  to  us,  it  is  none 
the  less  certain  that,  from  the  time  of  Pope  Innocent,  the 
Eoman  liturgical  use  was  not  the  only  one  followed  in 
the  West,  or  even  in  Italy  itself.  The  bishop  to  whom  the 
letter,  from  which  I  have  just  quoted,  was  addressed  was 
Bishop  of  Eugubium,  in  the  district  of  Umbria,  which 
belonged  to  the  metropolitan  diocese  of  the  Pope.  As  an 
immediate  suffragan  of  the  Pope  he  had  special  reasons  for 
conforming  to  Eoman  customs,  and  notwithstanding  this 
he  was  tempted  to  introduce  others.  The  practice  of  Eome 
was  thus  attacked  in  its  own  domain. 

The  letter  belongs  to  the  year  416.  The  liturgical 
and  disciplinal  peculiarities  which  were  therein  found  to 
be  opposed  to  the  Eoman  customs  are  all  characteristic  of 


the  documents  which  have  come  down  to  us  bearing  on  this  ancient 
Christian  community  agree  in  representing  it  as  being  in  close  and 
frequent  relations  with  the  Church  of  Rome.  There  is  nothing  to  prove 
that  its  founder  was  from  the  Province  of  Asia,  rather  than  a  Roman. 
Supposing  even  that  he  was  an  Asiatic,  it  was  possibly  the  case  that 
he  had  lived  in  the  first  instance  at  Rome,  and  had  there  received  his 
mission. 


88         CHRISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

the  use  which  is  conventionally  called  the  Galilean.  The 
latter  was,  therefore,  already  in  existence  at  the  beginning 
of  the  fifth  century ;  it  had  even  sufficient  vigour  to  enter 
into  competition  with  the  Eoman  Liturgy,  and  that,  too, 
up  to  the  surburbicarian  diocese  itself.  This  use,  as  is 
evident  from  very  numerous  documents,  was  followed  by  the 
Churches  of  ISTorthern  Italy  (metropolitan  diocese  of  Milan)  ^ 
and  by  those  in  Gaul,  Spain,  Britain,  and  Ireland.  From 
what  we  can  learn,  however,  from  allusions  by  the  Christian 
orators  and  synodical  decrees  of  Africa,  the  use  there  seems 
to  have  been  in  absolute  conformity  with  the  use  of  Eome 
and  of  Southern  Italy.  We  thus  find  Kome  and  Carthage 
on  one  side,  and  on  the  other  Milan  and  the  countries 
beyond  the  Alps. 

In  grouping  the  transalpine  countries  with  Milan,  I 
imply  that  the  Ambrosian  Liturgy  is  identical  with  the 
Galilean.  This  is  a  view  which  is  not  generally  accepted. 
There  is  no  difficulty,  on  the  other  hand,  in  the  identification 
of  the  liturgy  of  the  Churches  of  Spain,  or  Mozarabic 
Liturgy,  up  to  the  eleventh  century,  with  that  which  was 
followed  by  the  Churches  of  Gaul  before  Charlemagne,  and 
with  that  which  obtained  in  the  British  Isles  before  the 
Eoman  missions  of  the  seventh  century.  With  regard  to 
the  Ambrosian  Liturgy  it  is,  in  its  present  state,  very 
different  from  other  types  of  the  Galilean  Liturgy,  but  we 


'  We  have  no  documentary  evidence  for  the  uses  followed  in  Aquileia, 
in  the  Danubiau  provinces,  and  in  Dalmatia.  It  is  probable  that  the  nse 
observed  in  Aquileia  and  the  Danubian  provinces  resembled  rather  the 
Milan  than  the  Eoman  Liturgy.  Dom.  G.  Morin  has  published  lately 
(Revue  B^ned.,  1902,  p.  1)  a  Lectionary  of  the  Gospels,  which  probably 
belonged  to  Aquileia,  and  it  contains  nothing  opposed  to  this  view.  The 
Latin  liturgical  fragments  which  are  included  in  the  Arian  texts  pub- 
lished by  Mai  {Script.  Vet.,  vol.  iii.  p.  208,  et  seq. ;  cf.  P.  L.,  vol.  xiii. 
p.  611)  are,  in  my  opinion,  assignable  to  the  Danubian  region.  Sig.  Mercati 
has  thrown  fresh  light  upon  them  in  a  note  to  his  Studi  e  Testi  of  the 
Vatican,  fasc.  7,  p.  47. 


THE  TWO   LITURGICAL   USES   OF   THE  LATIN   WEST.         89 

must  not  lose  sight  of  the  fact  that  it  has  been  for  centuries 
subject  to  continuous  modification  in  the  direction  of  bring- 
ing it  more  and  more  into  conformity  with  the  Eoman 
use.  This  movement  suffered  no  check  from  the  discovery 
of  printing.  Editions  after  editions  of  the  Ambrosian  Missal 
became  more  and  more  Eomanised,  But  the  beginning  of 
this  process  goes  back  to  some  time  before  Charlemagne. 
It  was  natural  that  such  should  be  the  case,  for  Milan 
was  too  near  Eome  to  escape  from  its  influence  in  this 
as  in  other  respects.  It  adopted  at  an  early  date  the 
Gregorian  Canon.  In  spite,  however,  of  the  many  modifica- 
tions it  has  experienced,  the  Ambrosian  Liturgy  preserves 
sufficient  Galilean  features  to  establish  clearly  its  primitive 
identity,  in  my  opinion,  at  least,  with  the  transalpine 
liturgies.-^  The  facts  I  intend  to  adduce  later  on  will  put 
this  in  a  clear  light.  I  do  not  bring  them  forward  here 
because  they  would  lose  something  of  their  significance 
if  I  isolated  them  from  the  comparative  analysis  of  the 
Galilean  rites  ;  but  I  think  no  one  will  regret  giving  me 
credit  in  the  mean  time. 

'  I  ought  in  truth  to  say  that  these  views  have  not  been  accepted 
■without  reserve  by  the  Milanese  experts  who  have  taken  up  the  study  of 
the  Ambrosian  Liturgy.  This  difference  of  appreciation  would  have  given 
me  more  concern  if  I  did  not  feel  that  it  was  connected  with  a  tendency, 
very  natural  and  worthy  of  regard  in  other  respects,  to  exaggerate  the 
importance  of  this  liturgy.  It  is  not  willingly  admitted  that  the  Ambrosian 
rite  has  been  subject  to  so  much  Roman  revision,  and  that  it  is  now  very 
far  from  its  primitive  form.  I  fear  I  have  perhaps  given  offence  in  pre- 
senting it  as  a  combination,  somewhat  hybrid  in  character,  of  the  Eoman 
and  the  Galilean.  There  is  a  tendency  to  regard  it  as  not  only  relatively 
pure,  but  that  it  preserves  in  it  the  ancient  Latin  rite,  of  which  the 
Roman  is  a  degraded  form.  I  cannot  accept  this  view  of  the  matter. 
This  does  not,  however,  prevent  me  from  having  a  deep  interest  in  the 
Ambrosian  Liturgy,  and  in  its  preservation  and  restoration.  The  Galilean 
Liturgy  may  be  purer  in  the  ancient  books,  but,  like  Eoland's  mare,  which 
had  otherwise  such  excellent  qualities,  it  is  dead.  At  Milan,  however 
much  it  may  have  suffered  in  its  many  vicissitudes,  it  is  still  living.  In 
this  respect  there  is  compensation  for  many  defects. 


90        CHRISTIAN   WOKSHIP:   ITS   ORIGIN   AND  EVOLUTION. 


§  2. — Origin  of  the  Galligan  Use. 

Assuming  that  the  domain  of  the  Gallican  Liturgy  extended 
up  to  the  metropolitan  diocese  of  the  Pope,  embracing  North 
Italy,  or,  at  the  least,  the  metropolitan  diocese  of  Milan,  the 
way  becomes  open  for  the  solution  of  an  obscure  and  conten- 
tious question  :  that  of  the  origin  of  the  Gallican  Liturgy. 

The  English  liturgiologists,  who  have  been  much  occu- 
pied with  this  question,  have  in  general  resolved  it  as 
follows :  The  Gallican  Liturgy,  according  to  them,  is  the 
Liturgy  of  Ephesus,  of  the  ancient  Church  of  the  Eoman 
province  of  Asia,  and  was  imported  into  Gaul  by  the  founders 
of  the  Church  of  Lyons.  From  this  Church  it  spread  through- 
out the  whole  transalpine  West. 

I  believe  that  this  position  cannot  be  maintained,  and  for 
the  following  reasons :  The  Gallican  Liturgy,  as  far  as  it  is 
distinct  from  the  Eoman,  is  a  very  complicated  affair,  and 
there  is  something  very  formal  in  its  complication.  While 
it  implies  numerous  and  varied  rites  arranged  in  a  certain 
order,  it  consists  of  formularies  which  are  identical  in  theme 
and  style,  and  sometimes  in  tenor.  It  departs  widely  from 
those  simple  and  still  unfixed  forms  which  can  be  definitely 
assigned  to,  or  may  be  assumed  to  have  existed  in,  the 
liturgy  of  the  second  century.  Its  development  corresponds 
at  the  earliest  with  the  condition  of  things  in  the  fourth 
century.  It  shows  an  advance  upon  that  of  the  Apostolic 
Constitutions.  Its  importation  into,  and  propagation  through- 
out, the  West  cannot  be  assigned  to  the  second  century.  We 
have  here  before  us  a  text  which  must  be  ascribed,  at  the 
vc  y  earliest,  to  the  middle  of  the  fourth  century. 

l:«row,  in  the  fourth  century,  the  ecclesiastical  influence  of 
Lyons  was  almost  non-existent.  This  city,  after  the  new 
proviucial  organisation  under  Diocletian,  had  lost  its  position 
as  metropolis  of  the  three  Gauls.    The  glory  and  influence  of 


THE  TWO   LITUEGICAL   USES   OF  THE  LATIN   WEST.         91 

Treves,  Vienne,  and  Aries  had  passed  away.  The  Bishop  of 
Lyons,  whatever  may  have  been  his  importance  in  the  second 
century,  occupied  no  special  prominence  after  Constantino. 
He  was  scarcely  more  than  metropolitan  of  Lugdunensis 
Prima  until  the  time  of  Gregory  VII.,  who  was  the  founder 
of  the  primacy  of  Lyons,  ineffective  as  it  was.  It  was 
not  in  conditions  such  as  these  that  this  Church  could 
become  the  model  of  all  Western  Churches,  the  focus  of  an 
ecclesiastical  radiation  sufiiciently  intense  to  make  itself  felt 
beyond  the  Pyrenees  and  the  English  Channel,  and,  crossing 
the  Alps,  strong  enough  to  withdraw  from  the  area  of  Eoman 
influence  half  the  Churches  of  Italy.  ^ 

It  is  manifest  that  another  solution  of  the  question  must 
be  sought  for.  The  solution  I  have  to  offer  is  based  on  the 
assumption  that  Milan  was  the  principal  centre  of  this 
development.^ 

I  have  shown  above  that  the  Church  of  Milan  had  been, 

'  I  am  well  acquainted  with  the  fact  that,  towards  the  end  of  the 
sixth  century,  the  Bishop  of  Lyons  seems  to  have  put  forward  a  claim  to 
Bupremacy  over  the  Bishops  of  Gontran's  kingdom.  Gregory  of  Tours 
(Hist.  Fra7ic.,  v.  20)  gives  the  title  of  patriarch  to  St.  Nizier.  Hia 
successor,  Priscus,  bears  the  same  designation  in  the  national  council  of 
585.  He  even  brings  about  the  decision  there  that  the  national  councils 
shall  be  held  every  three  years,  he  and  the  king  convoking  them.  The 
Bishop  of  Lyons  is  the  first  to  sign  in  the  councils  of  Paris  (614),  Clichy 
(627),  and  of  Chalon-sur-Saone  (about  650).  In  the  years  597  and  692  he 
consecrates  the  Archbishop  of  Canterbury.  Cf.  my  Pastes  Episcopaux  de 
VAncienne  Gaule,  vol.  i.  p.  138.  But  this  state  of  affairs  has  no  sort  of 
relation  to  that  which  obtained  at  the  beginning,  in  the  time  of  Pothinua 
and  Irenaeus.  The  history  of  St.  Avitus  of  Vienne  and  that  of  the  Vicariat 
of  Aries  are  sufficient  to  prove  this. 

*  We  might,  in  this  connection,  think  of  Aries,  which  enjoyed  such 
a  very  high  ecclesiastical  position  in  the  fifth  and  sixth  centuries.  But 
this  position  was  attained  too  late.  It  was  to  the  fourth,  and  not  to  the 
fifth  or  sixth,  century  that  the  liturgical  influence  belonged  of  which 
I  am  seeking  the  origin.  Aries  became  at  a  fairly  early  date  the  focus 
of  ecclesiastical  law  in  Gaul.  I  have  shown  (Fades  Episc,  vol.  i.  p.  141) 
that  almost  all  the  Libri  Ganonum  in  use  in  Merovingian  Gaul  were  derived 
from  those  of  the  Church  of  Aries.  In  regard  to  the  liturgy  the  matter 
was  different.  Aries  was  not  of  sufficient  importance  at  the  time  when  the 
Churches  of  Gaul  felt  the  necessity  of  regulating  the  order  of  worship. 


92         CHRISTIAN   WORSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

towards  the  end  of  the  fourth  century  and  in  the  early  years 
of  the  fifth,  a  kmd  of  superior  metropolis  to  which  the  whole 
of  the  West  was  inclined  to  look.  We  have  seen  that  the 
Bishops  of  G-aul  and  Spain  were  accustomed  to  proceed 
thither  frequently  to  procure  solutions  of  difficulties  and 
rules  of  conduct.^  The  imperial  city  was  admirably  situated 
to  afford  a  model  in  the  matter  of  worship  and  of  liturgy. 
What  cannot  be  allowed  to  Lyons  is  readily  granted  in  the 
case  of  Milan.  From  the  moment  when  Eome  became  no 
longer  the  centre  of  attraction,  from  the  moment  when 
inspiration  was  sought  elsewhere,  Milan  could  not  fail  to 
have  the  preference  over  all  other  Churches.^  And  it  is 
worthy  of  note  that  the  time  to  which  we  have  assigned 
these  relations  between  Milan  and  the  transalpine  Churches 
of  the  West  corresponds  with  a  period  in  which  a  consider- 
able number  of  these  Churches  were  undergoing  an  internal 
organisation  and  development,  or  even  in  process  of  being 
founded.^  This  was  the  time  in  which  the  masses  in  the 
towns  were  converted,  in  which  Churches  were  reconstructed 
on  a  larger  scale,  in  which  it  was  necessary  to  increase 
the  number  of  the  clergy  and  to  lay  down  with  precision  the 
rules  regulating  discipline  and  public  worship.    The  influence 


*  The  remembrance  of  this  influence  is  still  active  in  the  middle  of 
the  sixth  century,  as  we  see  from  a  sermon  preached  at  Constantinople  by 
Dacius,  Bishop  of  Milan :  "  Ecce  ego  et  pars  omnium  sacerdotum  inter 
quos  ecclesia  mea  constituta  est,  id  est  Galliae,  Burgundiae,  Spaniae, 
Liguriae,  Aemiliae  atque  Venetiae,  contestor  quia  quicumque  in  edicta  ista 
consenserit,  suprascriptarum  provinciarum  pontifices  communicatores  habere 
non  poterit,  quia  constat  apucl  me  edicta  ista  sanctam  synodum  Chalce- 
donensem  et  fidem  catholicam  perturbare  "  {Ep.  Clericorum  Italiae,  Migne, 
P.  Lat.,  vol.  Isix.  p.  117). 

-  It  is  worth  while  to  recall  here  how  the  finding  of  the  martyrs  at 
Milan  in  the  time  of  St.  Ambrose  called  forth  in  Gaul  a  responsive  feeling. 
It  is  to  this  epoch,  and  in  consequence  of  these  relations,  that  the  dedication 
of  so  many  Churches  in  Gaul  under  the  invocations  of  St.  Gervais  and 
St.  Nazaire  are  to  be  assigned. 

'  Many  Churches  in  Gaul  were  founded  in  the  fourth  century,  i.e.  in 
the  time  of  Coustantine  and  his  sons. 


THE   TWO   LITUKGICAL    USES   OF  THE  LATIN  WEST.         93 

of  Milan  was  asserting  itself  just  at  the  moment  when  the 
Galilean  Liturgy  had  reached  that  stage  of  development 
which  it  possessed  when  it  spread  throughout  the  West, 
and  at  the  very  moment  when  the  West  experienced  the 
need  of  a  definitely  fixed  liturgy. 

This  is  not  all.  It  is  well  known  by  every  one  that  the 
Galilean  Liturgy,  in  the  features  which  distinguish  it  from 
the  Eoman  use,  betrays  all  the  characteristics  of  the  Eastern 
liturgies.  We  shall  see,  further  on,  that  some  of  its  formu- 
laries are  to  be  found  word  for  word  in  the  Greek  texts  which 
were  in  use  in  the  Churches  of  the  Syro-Byzantine  rite  either 
in  the  fourth  century  or  somewhat  later.  This  close  resem- 
blance, this  essential  identity,  implies  an  importation.  The 
Galilean  Liturgy  is  an  Oriental  liturgy,  introduced  into  the 
West  towards  the  middle  of  the  fourth  century.  Now, 
putting  aside  the  presence  of  the  Court  at  Milan,  and  the 
numerous  assemblies  of  Oriental  bishops  which  were  held 
there,  we  have  to  take  into  account  a  further  fact  of  grave 
importance,  namely,  that  the  Church  of  Milan  had  at  its  head 
for  nearly  twenty  years  (355-374)  a  Cappadocian,  Auxentius, 
who  had  been  designated  by  the  Emperor  Constantius  to 
occupy  the  see  of  St.  Dionysius,  when  the  latter  was  exiled 
for  the  Catholic  faith.  Auxentius  belonged  to  the  clergy  of 
the  Court,  who  were  out  of  sympathy  with  St.  Athanasius 
and  the  defenders  of  "  consubstantial "  orthodoxy.  He 
played  a  distinguished  part  at  the  Council  of  Ariminum  (359). 
After  the  defeat  of  the  Arianising  party  which,  as  far  as  the 
West  was  concerned,  followed  closely  upon  the  breaking  up 
of  this  council,  Auxentius  maintained  his  position,  and 
remained  fifteen  years  in  his  see,  notwithstanding  the  efforts 
made  to  dislodge  him.  This  would  seem  to  indicate  that  he 
had  a  strength  of  mind  beyond  the  common.  We  can  readily 
believe,  therefore,  that  during  his  long  episcopate  he  made 
some  impression  upon  his  clergy  and  upon  the  internal 
organisation  of  his  Church.    St.  Ambrose,  his  successor,  found 


94        CHRISTIAN   WOESHIP:   ITS   OEIGIN   AND   EVOLUTION. 

many  customs  established  which  did  not  all  seem  to  require 
correction.  It  is  supposed  that,  doctrine  being  safeguarded  by 
the  very  fact  of  his  elevation  to  the  see  of  Milan,  Ambrose 
thought  it  inopportune  to  introduce  useless  changes  in  the 
domain  of  ritual.  It  is  certain  that  many  of  the  most 
important  Milanese  peculiarities,  from  the  point  of  view  of 
discipline  and  worship,  go  back  to  his  episcopate,  and,  seeing 
that  these  peculiarities  have  a  distinctly  Oriental  character, 
they  could  not  have  been  introduced  by  him.  It  is  more 
natural  to  believe  that  they  existed  before  him,  and  that 
he  had  only  sanctioned  by  his  acceptance  and  practice 
customs  previously  imported.-'- 

I  do  not  wish  to  be  dogmatic  on  this  point.  Milan  was 
in  easy  communication  with  Constantinople  and  Asia  Minor 
through  Aquileia  and  the  lUyrian  provinces.  Auxentius 
was  not  the  only  Greek  who  in  the  fourth  century  may 
have  exercised  episcopal  functions  in  a  Latin  country.  His 
action  in  the  Hturgical  domain  may  have  been  but  an 
episode  in  a  larger  movement.  Others  might  have  acted 
as  he  did  in  taking  suggestions  from  the  same  models. 
Nevertheless,  as  far  as  Gaul  and  Spain  are  concerned,  it 
is  very  difficult  to  regard  the  development  noted  in  these 
countries  as  having  proceeded  from  a  Latin  source  further 
removed  than  Milan.^ 

1  To  tliose  who  are  sentimentally  disinclined  to  accept  a  system  which 
wonld  seem  to  ascribe  an  Arian  origin  to  the  Gallican  Liturgy,  I  would 
say  that  Arianism  has  nothing  to  do  with  the  question,  which  is  concerned 
solely  with  the  Oriental  form  of  the  liturgy,  a  form  of  earlier  date  than 
Arianism  in  the  coxmtries  of  its  origin.  I  would  add  that,  inasmuch  as 
forms  of  prayer  were  in  the  fourth  century  much  varied  and  very  easily 
modified,  it  must  be  considered  certain  that  St.  Ambrose  would  have  left 
nothing  in  them  which  could  possibly  have  fostered  heresy.  The  liturgy 
of  the  Apostolic  Constitutions  is  of  the  same  date  and  provenance.  It 
presents  evident  traces  of  theological  speculations,  which  were  current 
in  the  region  from  which  Arianism  recruited  its  chief  defenders. 

*  This  does  not  exclude  the  direct  importations  of  certain  Byzantine, 
and  especially  Palestinian,  usages.  I  shall  have  to  point  out  several 
instances  of  this  kind, 


THE  TWO   LITURGICAL  USES   OF  THE  LATIN   WEST.         95 

However  this  may  be,  the  important  political  position  of 
the  city  of  Milan  was  not  maintained  beyond  the  early  years 
of  the  fifth  century.  The  glory  of  its  episcopal  see  was 
dimmed  at  the  same  time,  and  Eome  found  herself  thus 
relieved  from  a  competition  which  might  have  ended  in  the 
establishment  of  a  rival.  It  was  scarcely  possible,  indeed, 
to  undo  an  accomplished  fact.  The  Popes  considered, 
apparently,  that  no  inconvenience  would  arise  if  liturgical 
usages  somewhat  different  from  their  own  were  allowed  to 
continue ;  in  any  case,  there  were  more  urgent  questions 
seeking  solution.  They  confined  their  efforts  to  defending 
their  metropolitan  diocese  from  the  invasion  of  the  Galilean 
ritual,  and  left  the  Churches  of  other  provinces  to  make  their 
arrangements  on  this  point  as  they  felt  inclined.  Circum- 
stances, moreover,  were  not  favourable  to  the  development  of 
ecclesiastical  centralisation.  National  barriers  soon  rose  up 
between  Eome  and  the  Churches  of  the  barbaric  kingdoms 
founded  in  Gaul  and  Spain.^ 

^  The  view  that  I  have  just  put  forward  has,  from  the  first  edition  of 
this  book,  been  contested  by  divers  persons.  Those  among  them  whose 
opinion  is  of  weight,  put  forward  another  explanation.  The  Gallicaa 
ritual,  according  to  them,  is  none  other  than  the  ancient  Roman  ritual, 
which,  reformed  at  Eome  in  the  fourth  century,  maintained  its  position 
in  the  provinces.  They  give  even  the  name  of  the  reformer — Pope 
Damasus.  Unfortunately,  however,  they  are  not  able  to  adduce  testimony, 
either  on  his  behalf,  or  that  of  any  other.  This  new  hypothesis  is  not 
more  fully  supported  by  documentary  evidence  than  mine.  Moreover,  how 
could  we  explain,  on  this  assumption,  the  fact  that  Pope  Innocent,  far 
from  recognising  the  ancient  use  of  his  own  Church  in  the  Galilean  ritual, 
treats  it  as  of  foreign  importation  (aliunde  acceptum  exemplum)  ?  How, 
also,  can  we  explain  why  Africa,  so  jealous  of  its  own  peculiarities,  was 
keen  to  accept  the  Eoman  reform,  while  St.  Ambrose,  Roman  by  birth  and 
disposition,  refused  to  introduce  it  into  his  Church  ?  Comparing  hypothesis 
with  hypothesis,  I  continue  to  believe  that  mine  is  more  in  conformity  with 
facts  and  situations  than  the  other.  Nevertheless,  it  is  to  be  well  under- 
stood that  I  do  not  put  it  forth  as  a  definitive  solution.  I  am  ready  to 
abandon  it  if  any  one  can  put  forth  a  better.  Cf.  my  article  entitled,  "  Sur 
rOrigine  de  la  Liturgie  Gallicane,"  in  the  Bevue  d'Hist.  de  Litt.  Bel.,  1900, 
p.  31.  ,See  also  article  "  Ambroeien  "  (rit)  in  Dom  Cabrol's  Diet.  d^ArcMologie 
chr^tienne,  etc.,  Paris,  1904. 


96         CHRISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 


§  3. — Fusion  of  the  Two  Uses. 

If  the  countries  of  the  Gallican  rite,  however,  found 
themselves  more  and  more  isolated  from  Eome,  their  litur- 
gical use,  in  the  absence  of  a  common  religious  centre, 
was  placed  outside  all  regulation  and  all  superior  eccle- 
siastical authority  capable  of  controlling  its  development. 
Numerous  varieties  were  the  consequence,  and  many  details 
which  had  not  been  settled  at  the  beginning  were  determined 
later  on  without  any  common  understanding.  The  provincial 
synods  attempted  here  and  there  to  establish  some  uni- 
formity. As  examples  of  these,  the  decrees  of  the  Council  of 
Vannes  (about  465)  may  be  cited  for  the  province  of  Tours, 
those  of  the  Council  of  Agde  (506)  for  the  regions  of  Gaul 
then  under  the  Visigothic  kings,  and  those  of  the  Council  of 
Gerona  (517)  for  the  province  of  Tarragona. 

The  most  remarkable  results  were  obtained  in  Spain,  in 
the  seventh  century,  when  that  country  had  attained  its 
religious  and  political  unity.  There,  at  least,  there  had  been, 
in  the  Councils  of  Toledo  and  in  the  primacy  of  that  see,  a 
firm  basis  for  legislation  and  for  the  reformation  of  public 
worship.  It  was  in  this  country  that  the  Gallican  use 
maintained  its  hold  the  longest. 

Outside  the  Yisigothic  kingdom  this  use  was  subject  to 
an  irremediable  decadence.  Eome,  on  the  contrary,  continued 
always  to  appear  as  a  model  Church,  as  well  regulated  in  its 
worship  as  in  its  discipline  and  its  faith.  Eolations  between 
it  and  the  Churches  of  the  West  were  not  impossible, 
though  they  had  become  less  close  and  less  easy.  The 
bishops  of  the  regions  of  the  Gallican  rite  were  accustomed 
to  resort  from  time  to  time  to  the  apostolic  see,  after,  as  well 
as  before,  the  invasions  of  the  fifth  century,  in  order  to  obtain 
from  it  a  ruling  in  their  difiiculties.    When  liturgical  matters 


THE   TWO    LITUEGICAL   USES   OF   THE   LATIN   WEST.         97 

were  in  question,  the  Popes  could  not  reply  otherwise  than 
by  sending  their  own  books  and  recommending  their  own 
use.  In  this  manner,  little  by  little,  the  influence  of  the 
Eoman  ritual  made  itself  felt.  The  result  was  at  first  the 
combination  of  the  two  uses ;  then  by  degrees  the  Eoman 
use  gained  the  ascendency  over  the  other  until  at  length  it 
ended  by  almost  completely  eliminating  the  Galilean.  The 
following  are  the  main  facts  of  the  history  of  this  change. 

In  538,  Profuturus,  Bishop  of  Braga,  the  metropolitan  of 
the  Suevic  kingdom  ^  of  Galicia,  wrote  to  Pope  Vigilius  to 
consult  him  on  certain  liturgical  points.  We  still  possess 
the  Pope's^  reply.  Added  to  this  reply  were  certain 
appendices  containing  decisions  on  matters  of  discipline, 
and,  in  the  way  of  liturgical  texts,  the  order  of  the 
baptismal  ceremonies  and  of  the  Eoman  Mass.  The  latter 
contained  merely  what  we  call  the  Ordinary  of  the  Mass, 
that  is,  the  part  which  does  not  vary,  but  the  Pope 
notified  to  the  Bishop  of  Braga  that  it  was  customary  to 
add  to  it  in  various  places  formularies  peculiar  to  the 
solemnity  of  the  day.  Of  these  formularies,  which  repre- 
sent the  greater  part  of  what  is  called  the  Liber  Sacra- 
mentorum,  or  Sacramentary,  Vigilius  confines  himself  to 
giving  only  one  specimen,  that  of  the  festival  of  Easter. 
He  assumes  that  the  Bishop  of  Braga  could  draw  up  his 
own  Sacramentary  for  himself,  in  case  he  thought  proper 
to  conform  to  the  Eoman  ritual.  The  Pope  gives  expression 
to  no  order  or  advice  on  this  point.  The  liturgical  docu- 
ments sent  by  him  were  nevertheless  received  in  Galicia 
with  the  greatest  respect.  This  was  manifested  a  little  later 
on,  when,  after  the   conversion  of  the  king  of  the   Suevi 


1  The  Suevi   and  their  king  were   at   this   time  still   Arians.     Their 
conversion  dates  back  only  to  the  year  550,  or  thereabouts. 

2  Jaffe',  907. 

H 


98         CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND  EVOLUTION. 

to  Catholicism,  the  bishops  of  this  country  considered  it 
opportune  to  put  their  ecclesiastical  regulations  on  a  definite 
basis.  In  the  National  Council  held  in  561  the  liturgical 
texts  sent  from  Eome  to  Profuturus  were  made  obligatory.^ 

From  this  there  must  have  arisen  a  mixed  liturgy,  in 
which  there  were  naturally  blended  with  the  Eoman  ordines 
of  the  Mass  and  of  baptism  certain  other  elements  either 
of  an  indigenous  origin,  or  borrowed  from  the  Galilean 
Liturgy.  As  no  Suevic  Liturgy  has  come  down  to  us,  it  is 
not  possible  to  form  an  idea  of  what  these  combinations 
were,  but  they  did  not  at  any  rate  enjoy  a  lengthy  existence. 
In  588,  the  Suevic  kingdom  having  been  annexed  to  the 
Visigothic,  the  Churches  of  this  country  passed  under  the 
jurisdiction  of  the  National  Councils  of  Toledo,  which  were 
very  eager  for  liturgical  uniformity.  The  Eoman  usages 
introduced  into  G-alicia  were  treated  as  departures  from  the 
normal,  and  were  carefully  deleted  in  favour  of  the  Gallican 
Liturgy. 

The  Eoman  mission  which  was  sent  to  England  at  the 
end  of  the  sixth  century  naturally  introduced  the  use  of  the 
Eoman  Liturgy  into  the  Christian  communities  which  it  had 
newly  founded  there.  But  this  first  mission  was  not  attended 
with  permanent  success.  The  work  of  evangelising  the 
Anglo-Saxons  was  again  taken  in  hand,  shortly  afterwards, 
by  Irish  missionaries  from  the  North,  where  at  Lindisfarne, 
a  small  island  on  the  east  coast  of  Northumberland,  they  had 
their  headquarters.  "With  the  advent  of  these  new  apostles 
the  liturgy  used  in  Ireland,  that  is  to  say,  the  Gallican  rite, 

1  Cone.  Bracarense,  c.  4 :  "  Item  placuit  ut  eodem  ordine  missae  cele- 
brentur  ab  omnibus  quern  Profuturus  quondam  hujus  metropolitanae 
ecclesiae  episcopus  ab  ipsa  apostolicae  sedis  auctoritate  suscepit  scriptum." 

C.  5 :    "  Item  placuit   ut  nuUua   eum  baptizandi  ordinem  praetermittat 

quem  et  antea  tenuit  metropolitana  Bracarensis  ecclesia,  et  pro  amputanda 
aliquorum  dubietate  praedictus  Profuturus  episcopus  scriptum  sibi  et 
directum  a  sede  beatissimi  apostoli  Petri  suscepit." 


THE  TWO   LITUKGIOAL  USES   OF  THE  LATIN   WEST.         99 

was  imported  into  the  Anglo-Saxon  Churclies.  Hence  arose 
a  conflict  as  to  use  between  the  Irish  missions  from 
Lindisfarne  and  the  somewhat  inactive  mission  in  Kent, 
which  was  always  Eoman  in  principle,  even  if  its  members 
were  not  all  Eoman.  The  episcopal  succession  of  Canter- 
bury having  come  to  an  end.  Pope  Vitalian  sent  to 
England  (668),  as  its  new  archbishop,  Theodore,  a  Greek 
monk  of  Tarsus  in  Cilicia.  It  was  to  this  man,  as  able  and 
energetic  as  he  was  conscientious,  that  the  English  Church 
owed  its  definitive  foundation.  He  managed  to  reconcile 
the  various  and  somewhat  conflicting  elements  which  he 
found  in  the  missions  entrusted  to  his  care.  By  his  wise  and 
strong  rule  he  was  able  to  secure  unity,  and  the  work  of 
evangelisation  prospered  in  consequence.  He  doubtless  made 
concessions  in  liturgical  matters,  and  condoned  the  customs 
introduced  by  the  Irish  missionaries,  for  the  oldest  Anglo- 
Saxon  books  by  no  means  contain  the  Eoman  Liturgy  in 
an  absolutely  pure  form ;  they  abound,  indeed,  in  Galilean 
details. 

The  attitude  of  Theodore,  however,  as  far  as  the  liturgy 
was  concerned,  was  in  harmony  with  the  instructions  which 
had  been  given  by  St.  Gregory  to  his  disciple  Augustine, 
the  first  Archbishop  of  Canterbury  ^ : — 


Cum  una  sit  fides,  cur  sunt  ecclesiarum  consuetudines  tam  diversae, 
et  altera  consuetudo  missarum  est  in  Romana  ecclesia  atque  altera  in 
Galliarum  ecclesiis  tenetur  ? 

—  Novit  fraternitas  tua  Romanae  ecclesiae  consuetudinem  in  qua  ee 
meminit  enutritam.  Sed  mihi  placet  ut  sive  in  Romana,  sive  in  Galliarum, 
sive  in  qualibet  ecclesia  aliquid  invenisti  quod  plus  omnipotenti  Deo 
possit  placere,  sollicite  eligas  et  in  Anglorum  ecclesia,  quae  adhuc  in 
fide  nova  est,  institutione  praecipua  quae  de  multis  ecclesiis  colligere 
potuisti  infundas.     Non  enim  pro  locis  res,  sed   pro   rebus  loca  nobis 


'  Greg.  M.  Ep.,  xi.  64  (56a).     On  the  subject  of  the  authenticity  of  this 
letter,  see  Mommsen,  Neues  Archiv.,  vol.  xvii.  pp.  390,  395. 


100       CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND  EVOLUTION. 

amanda  sunt.  Ex  singulis  ergo  quibusque  ecclesiis  quae  pia,  qua 
religiosa,  quae  recta  sunt  collige,  et  haec  quasi  in  fasciculum  collect 
apud  Anglorum  mentes  in  consuetudinem  depone. 

There  were,  in  England,  moreover,  even  in  the  lifetime 
of  Theodore,  some  who  were  more  zealous  than  he  was 
for  the  purity  of  the  Eoman  use.  We  may  gather  this 
much  from  his  disputes  with  St.  Wilfrid.  This  ultra- 
montane tendency,  as  we  should  say  at  the  present  time, 
was  introduced  on  the  Continent  by  St.  Boniface,  the 
Apostle  of  Germany  and  the  reformer  of  the  Frankish 
Church.  It  was  he  who  inaugurated  that  movement 
towards  Eome,  which,  favoured  by  later  political  relations, 
brought  about,  among  other  consequences,  the  suppression 
of  the  Gallican  Liturgy  in  the  Churches  of  the  Frankish 
kingdom. 

Even  before  St.  Boniface  the  influence  of  the  Eoman 
Liturgy  had  been  felt  in  Gaul.  During  the  seventh  century 
this  country  was  constantly  traversed  by  the  Eoman 
missionaries  on  their  way  to  England.  The  English  con- 
verts, on  their  side,  were  accustomed  to  undertake  the 
journey  to  Eome,  from  whence  they  brought  back  relics, 
pictures,  books,  and  above  all,  liturgical  documents.  Some 
of  the  latter  may  have  been  dropped  on  the  way,  or 
copies  taken  of  them  in  the  dwellings  of  the  bishops,  or 
in  the  monasteries  where  these  pious  travellers  were  accus- 
tomed to  put  up.  Finally,  the  monks  of  St.  Columbanus, 
who  did  so  much  to  propagate  the  Benedictine  rule,^  must 
also  have  contributed  to  the  spread  of  the  liturgical  customs 
of  the  Eoman  Church. 

The    few   Gallican    books   which    have    come   down   to 

1  Cf.  the  important  dissertation  by  Monsieur  I'Abbe  Malnory,  Quid 
Luxovienses  monacM  ad  regulam  monasteriorum  atque  ad  communem  Ecclesiae 
profectum  contulerint.    Paris,  1894,  p.  20. 


THE  TWO   LITUKGICAL   USES   OF   THE   LATIN   WEST.      101 

US  date  back  to  the  last  period  of  the  Merovingian 
rule.  Nearly  all  of  them  contain  formularies  of  Eoman 
origin  and  Masses  in  commemoration  of  Eoman  saints. 
As  early  as  the  time  of  G-regory  of  Tours,  the  Eierony- 
mian  Martyrology,  a  book  of  Eoman  origin,  though  not 
of  an  official  nature,  was  introduced  into  Gaul  and  adapted 
to  the  Use  of  the  country.  The  Sacramentary  of  St.  Denis, 
known  as  the  Gelasian  Sacramentary — a  work  which  is, 
in  fact,  fundamentally  Eoman — was  drawn  up  at  the 
latest  in  the  time  of  Charles  Martel.  Some  other  books, 
or  fragments  of  books,  of  both  Eoman  and  mixed  origin, 
belong  to  this  period,  that  is  to  say,  to  a  time  when  the 
influence  of  St.  Boniface  had  not  yet  made  itself  felt  in 
the  Frankish  Church,  at  all  events,  within  the  limits  of 
ancient  Gaul. 

That  St.  Boniface  gave  a  strong  impulse  to  liturgical 
reform  and  to  the  adoption  of  Eoman  customs  is  indu- 
bitable. We  know  little,  however,  of  the  details  of  his 
activity  in  this  direction.  He  must  have  been  vigorously 
supported  by  the  Popes,  whose  counsellor  he  was,  as  well 
as  their  legate.  There  was  introduced  into  the  matter, 
moreover,  a  zeal  and  an  acrimonious  heat  far  removed 
from  the  spirit  manifested  in  the  Gregorian  document  I 
have  just  cited.  One  of  the  most  impressive  rites  in  the 
Galilean  Mass  was  the  benediction  of  the  people  by 
the  bishop  at  the  moment  of  communion.  So  much 
importance  was  attached  to  this  rite  that  it  was  retained 
even  after  the  adoption  of  the  Eoman  Liturgy.  Almost 
all  the  Sacramentaries  of  the  Middle  Ages  contain  formu- 
laries of  benediction;  they  are  even  still  in  use  in  the 
Chm^ch  of  Lyons.  I  quote  here  a  letter  to  Boniface  from 
Pope  Zacharias,  which  shows  how  the  latter  speaks  of 
them. 

»  Jaff^,  2291.     The  letter  belongs  to  the  year  751. 


102       CHRISTIAN  WORSHIP  :  ITS   ORIGIN   AND  EVOLUTION. 

Pro  benedictionibus  autem  quas  faciunt  Galli,  ut  nosti,  frater,  multis 
vitiis  variant.  Nam  non  ex  apostolica  traditione  hoc  faciunt,  sed 
per  vanam  gloriam  hoc  operantur,  sibi  ipsis  damnationem  adhibentes, 
dum  scrip  turn  est :  Si  quis  vobis  evangelizaverit  praeter  id  quod  evangeli- 
zatum  est,  anathema  sit.  Eegulam  catholicae  traditionis  suscepisti,  frater 
amantissime :  sic  omnibus  praedica  omnesque  doce,  sicut  a  sancta 
Eomana,  cui  Deo  auctore  deservimus,  accepisti  ecclesia. 


It  was  during  the  episcopate  of  St.  Chrodegang  (732- 
766),  and  very  probably  after  his  return  from  Eome  in 
754,  that  the  Church  of  Metz  adopted  the  Eoman  Liturgy.^ 
Among  all  the  liturgical  innovations,  the  most  obvious 
and  most  striking  was  the  chant,  the  Bomana  Cantilena. 
This  has  left  more  traces  than  any  other  innovation  in 
the  books  and  correspondence  of  the  time.  Pope  Paul 
sent  from  Eome  to  King  Pepin,  about  the  year  760,  an 
Antiphonary  and  a  Besponsorial.^  In  the  same  year, 
Eemedius,  son  of  Charles  Martel,  and  Bishop  of  Eouen, 
having  been  sent  on  an  embassy  to  Eome,  obtained 
permission  from  the  Pope  to  take  back  with  him  the 
sub-director  (secundus)  of  the  ScJiola  Cantorum,  in  order 
to  initiate  his  monks  "  in  the  modulations  of  psalmody  " 
according  to  the  Eoman  method.  This  teacher  having 
been  shortly  afterwards  recalled  by  the  Pope,  the  bishop 
sent  his  ISTeustrian  monks  to  finish  their  musical  education 
at  Eome  itself,  where  they  were  admitted  to  the  School 
of  Cantors. 

These  are  mere  isolated  facts.  It  was  owing  to  a 
general  measure,  a  decree  of  King  Pepin,  that  the  Galilean 
Use  was  suppressed.  This  decree  is  not  forthcoming,  but 
mention   of   it   is    found    in  the    admonitio   generalis    put 


*  "  Clerum  abundanter  lege  divina  Eomanaque  imbutum  cantilena 
morem  atque  ordinem  Eomanae  Ecclesiae  servare  praecepit,  quod  usque 
ad  id  tempus  in  Mettensi  Ecclesia  factum  minime  fuit  "  (Paulus  Diaconus, 
Gesta  Epp.  Mett. ;  Migne,  Pat.  Lat.,  vol.  xcv.  p.  709). 

2  JaUe,  2351.     This  letter  is  dated  between  758  and  763. 


THE  TWO  LITURGICAL  USES   OF  THE  LATIN  WEST.      103 

forth  by  Charlemagne  in  789.^     The  passage  (cap.  80)  reads 
as  follows : — 

Omni  clero. — Ut  cantum  Komanum  pleniter  discant  et  ordinabiliter 
per  nocturnale  vel  gradale  officium  peragatur,  secundum  quod  beatae 
memoriae  genitor  noster  Pippinus  rex  decertavit  ut  fieret,  quando 
Gallicanum  tulit,  ob  unanimitatem  apostolicae  sedis  et  sanctae  Dei 
Ecclesiae  pacificam  concordiam.^ 

It  was  not,  therefore,  Charlemagne,  as  has  often  been 
stated,  but  Pepin  the  Short,  who  abolished  the  G-allican 
Liturgy.  This  reform  had  become  necessary.  The  Frankish 
Church,  during  the  reigns  of  the  latest  Merovingians,  had 
fallen  into  a  sad  state  of  corruption,  disorganisation,  and 
ignorance.  There  was  no  religious  centre  anywhere,  no 
metropolis  whose  customs  being  better  regulated  and  better 
preserved  might  serve  as  a  model  and  become  the  poiut  of 
departure  for  a  reformation.  The  Yisigothic  Church  had 
a  centre  at  Toledo,  a  recognised  head  in  the  metropolitan 
of  this  town,  and  an  unique  disciplinary  code — the  Hispana 
collection.  The  Liturgy  of  Toledo  was  then  the  liturgy 
of  the  whole  of  Spain.  The  Frankish  Church  possessed 
frontiers  only,  and  lacked  a  capital.  The  Frankish  Epis- 
copate, except  when  the  kiag  or  the  Pope  took  the  direc- 
tion of  it,  was  an  acephalous  episcopate.^  Each  Church 
possessed    its   book    of    canons    and    its    liturgical     use 

1  Bohmer-MiiMb.,  292  ;  Hardouin,  Cone,  vol.  iv.  p.  843.  Of.  chapters  53 
and  .54  of  the  same  work. 

2  Page  61  of  the  edition  of  Boretius  (Jf.  Germ.  Leges,  Sect.  II.,  vol.  i. 
Part  I.).  Of.  the  Epistola  Generalis  put  forth  between  786  and  800  (ibid., 
p.  80) :  "  Accensi  praeterea  venerandae  memoriae  Pippini  genitoris  nostri 
esemplis,  qui  totas  Galliarum  ecclesias  Eomanae  traditionis  sue  studio 
cantibus  decora vit." 

2  This  position  never  varied.  It  was  the  case  before  the  Merovingians, 
and  continued  so  afterwards.  Every  effort  to  establish  in  France  an 
ecclesiastical  power  superior  to  the  bishops — apart  from  the  Pope  or 
Government — has  invariably  resulted  in  failure.  The  metropolitan  authority 
itself  never  enjoyed  a  strong  position.  The  archbishops  are  no  longer 
more  than  dignitaries,  and  it  would  be  easy  to  prove  that,  with  a  few 
isolated  exceptions,  they  have  never  been  anything  more. 


104       CHEISTIAN   WORSHIP  :    ITS   ORIGIN  AND   EVOLUTION. 

There  was  no  order  anywhere,  nothing  but  the  most 
complete  anarchy — a  lawless  state  of  affairs  which  would 
have  been  irremediable  if  the  Carlovingian  monarchs  had 
made  no  appeal  to  tradition  and  to  the  authority  of  the 
Roman  Church/ 

The  intervention  of  Eome  in  the  reformation  of  the 
liturgy  was  neither  spontaneous  nor  very  active.  The 
Popes  contented  themselves  with  sending  copies  of  their 
liturgical  books  without  troubling  themselves  as  to  the 
use  which  might  be  made  of  them.  The  individuals  who 
were  charged  by  the  Frankish  kings — Pepin,  Charlemagne, 
and  Louis  the  Pious — with  the  execution  of  the  liturgical 
reform  did  not  regard  themselves  as  prohibited  from 
supplementing  the  Roman  books  or  from  combining  with 
them  whatever  seemed  worth  preserving  in  the  Gallican 
rite.  Hence  arose  a  somewhat  composite  liturgy,  which 
from  its  source  in  the  Imperial  chapel  spread  throughout 
all  the  Churches  of  the  Prankish  Empire,  and  at  length, 
finding  its  way  to  Rome,  gradually  supplanted  there  the 
ancient  use.  The  Roman  Liturgy,  from  the  eleventh  century 
at  the  least,  is  nothing  else  than  the  Prankish  Liturgy, 
such  as  men  like  Alcuin,  Helisachar,  and  Amalarius  had 
made  it.  It  is  even  extraordinary  that  the  ancient 
Roman  books — representing  the  genuine  use  of  Rome  up 
to  the  ninth  century — have  been  so  completely  displaced 
by  others,  that  not  a  single  example  of  them  is  now  to 
be  found. 

It  would  appear  that  the   liturgical  reform    taken    in 

^  It  was  owing  to  this  state  of  things,  and  not  to  ethnographical  considera- 
tions (see  The  Prayer  Book  of  Aedelwald  the  Bishop,  commonly  called  the 
"Book  of  Cerne,"  notes,  p.  3),  that  such  diversity  of  uses  as  are  found  in  our 
ancient  Merovingian  books  is  explained.  If  the  Eoman  books  present  a 
greater  uniformity,  it  is  because  they  come  from  one  and  the  self-same 
Church,  and  not  from  various  Churches  liturgically  independent  of  each 
other.  Why  should  it  surprise  us,  moreover,  that  the  Gregorian  books 
resemble  one  another  ?    They  were  all  derived  from  one  copy. 


THE   TWO   LITUEGICAL   USES   OF   THE   LATIN   WEST,      105 

hand  by  the  Carlovingian  kings  never  reached  Milan. 
The  particularities  of  the  Milanese  ritual  were  not  un- 
known in  France,  but  this  important  Church,  being  better 
governed,  doubtless,  than  those  of  Merovingian  Gaul, 
seems  to  have  been  able  to  dispense  with  reform.  The 
use  of  the  Church,  moreover,  had  already  approximated 
considerably  to  the  Eoman  rite.  It  was  protected  by 
the  name  of  St.  Ambrose/  The  fables  related  by  Landulf  ^ 
as  to  the  hostility  displayed  by  Charlemagne  to  the 
Ambrosian  ritual  are  not  worthy  of  credit.^ 

*  Walafrid  Strabo,  Be  Eeb.  EccL,  22  :  "  Ambrosius  quoque,  Mediolanensis 
episcopus,  tam  missae  quam  caeterorum  dispositionem  officiorum  suae  eccle- 
siae  et  aliis  Liguribus  ordinavit,  quae  et  usque  hodie  in  Mediolanensi 
tenentur  ecclesia  "  (Migne,  Pat.  Lat,  vol,  cxlvii.  p.  583). 

2  Hist.  Mecliol,  ii.  10  (Migne,  Pat.  Lat.,  vol.  cxlvii.  p.  853). 

'  For  the  suppression  of  the  Mozarabic  Liturgy  in  Spain,  in  the  time 
of  Alexander  II.  and  of  Gregory  VII.,  see  Gams,  KirchengescMchte  von 
Spanien,  x.  4. 


CHAPTEE  IV. 

LITURGICAL   FOEMULAEIES   AND  BOOKS. 

Before  entering  upon  a  description  of  the  Latin  liturgical 
books,  I  think  it  will  be  useful  to  discuss  briefly  the 
formation  of  liturgical  books  in  general,  and  I  will  deal 
in  the  first  place  with  the  elements  of  which  they  are 
composed. 


§  1. — The  Forms  of  Prayer. 

Common  prayer,  especially  in  large  assemblies,  was 
subject  at  an  early  date  to  a  certain  amount  of  regulation. 
Prayer  was  offered  in  three  different  ways,  which  I  may  be 
allowed  to  specify  by  the  terms  Litany  prayers.  Collective 
prayers,  and  Eucliaristic  prayers. 

The  Litany  was  said  in  the  following  manner.  One 
of  the  sacred  ministers  in  a  loud  voice  invited  the  congrega- 
tion to  pray  for  divers  needs,  which  he  specified  one  after 
the  other.  At  each  petition  he  made  a  pause,  during  which 
the  whole  congregation  joined  in  a  short  formulary  of  suppli- 
cation :  Kyrie  eleison,  Te  rogamus  audi  nos,  etc.  This  form  of 
prayer  still  holds,  in  the  East,  an  important  place  in  the 
Liturgy  of  the  Mass.  In  the  West  it  has  disappeared ;  but 
we  shall  see  later  on  that  it  had  a  place  there  in  ancient 
times.     In  the  East  the  task  of  enumerating  the  petitions 


LITURGICAL  FOEMULARIES   AND   BOOKS.  107 

of  the  Litany  was  assigned  to  a  deacon.  At  Eome  this 
office,  together  with  other  analogous  functions,  was  trans- 
ferred at  a  somewhat  early  date  from  the  deacon  to  the 
precentor. 

The  second  form  of  prayer  was  arranged  as  follows.  The 
president  of  the  congregation,  that  is,  the  officiating  minister, 
invited  the  faithful  to  pray  to  God,  indicating  sometimes 
more  or  less  briefly  the  general  tenor  of  the  prayer  in  which 
they  were  to  join,  and  at  others  confining  himself  to 
a  short  formula  of  invitation,  The  congregation  then 
assumed  silently  the  attitude  of  prayer — that  is,  they  stood 
with  their  arms  raised  up  and  hands  extended.  On  certain 
days  they  were  accustomed  to  kneel,  or  even  to  prostrate 
themselves  with  their  faces  to  the  ground.  They  remained 
in  this  position  for  some  time,  praying  silently.  Then  the 
voice  of  the  officiating  minister  was  heard,  expressing  in 
a  short  formulary  a  resume,  as  it  were,  of  the  prayers 
arising  from  every  heart,  and  the  congregation  associated 
themselves  with  him  by  the  response  Amen. 

We  find,  it  is  true,  no  description  anywhere  of  this  ritual. 
The  liturgical  books  which  have  come  down  to  us  are  neither 
sufficiently  ancient  nor  explicit  enough  to  furnish  us  with 
information  on  the  point.  The  structure  of  the  formularies 
contained  in  them  is  such,  however,  that  we  cannot  imagine 
matters  to  have  been  otherwise  conducted  at  the  outset. 

In  the  Galilean  ritual,  in  fact,  the  principal  prayers  are 
always  preceded  by  an  invitatory,  in  which  the  officiating 
minister  exhorts  the  congregation  to  pray.  This  invitatory 
has  sometimes  the  proportions  of  a  short  sermon.  Several 
formularies  of  this  kind  recall,  in  all  respects,  the  style  of 
the  addresses  of  St.  Zeno  of  Verona,  which  were  doubtless 
composed  for  a  similar  purpose.  A  real  formulary  of  prayer 
follows,  in  which  the  officiating  minister  addresses  his  sup- 
plications to  God  in  the  name  of  all  present.     The  following 


108       CHRISTIAN    WORSHIP  :    ITS   ORIGIN  AND   EVOLUTION. 

specimen,  taken  from  the  office  for  the  vigil  of  the  Epiphany/ 
will  give  an  idea  of  the  combination  referred  to  : — 

Miraculorum  primordia  quae  dominus  noster  Jesus  Christus  proferre 
in  adsumptae  carnis  novitate  dignatus  est,  Fratres  karissimi,  debita 
exultatione  veneremur ;  quia  dum  se  Deum  intra  humana  viscera  proferebat, 
jam  de  salutis  nostrae  absolutione  tractabat.  Homo  est  utique  invitatus  ad 
nuptias ;  et  quod  in  nuptiis  protulit  Deum  probavit.  Cujus  praeconia  nee 
inter  ipsa  quidem  virtutum  possumus  rudimenta  depromere ;  sed  dum 
tantarum  rerum  stupescimus  gloriam,  temeritatem  ^  proferendae  laudis 
ingredimur,  Humili  ergo  oratione  poscamus  ut  per  ipsum  ad  vitam 
aeternam  nobis  tribuatur  ingressus,  cujus  nativitatis  lumine  orbis  inlustratus 
est  universus.  Quod  ipse  praestare  dignetur  qui  in  trinitate  perfecta  vivit 
et  regnat  in  saecula  saeculorum. 


COLLECTIO    SEQXJITUR. 

Omuipotens  et  misericors  Deus,  plebi  tuae  suppliciter  exoranti  pia 
benignitate  responde,  quam  cernis  in  hoc  die  fideli  devotione  gaudere,  quo 
dominus  ac  Deus  noster  vera  humilitate  suscepta  sic  servilem  formam 
misericorditer  ostendit  in  saeculo  ut  divinam  potentiam  suam  mirabiliter 
monstraret  in  caelo.  Qui  enim  pro  nobis  puer  parvulus  fait,  ipse  ad  se 
magos  officio  stellae  praeeuntis  adduxit.  Obsecramus  itaque,  Domine, 
clementiam  tuam,  ut  sicut  illis  dedisti  Christum  tuum  verum  Deum  in 
vera  carne  cognoscere,  sic  omnes  fideles  tuos  quos  materno  sinu  sancta 
gestat  Ecclesia  in  praesenti  tempore  protegas  invictae  virtutis  auxUio  ^  et 
in  future  facias  regni  caelestis  adipisci  munera  *  sempiterna.  Per  ipsum 
dominum  nostrum  Jesum  Christum  filium  tuum,  qui  tecum  beatus 
vivit,  etc. 

In  the  Eoman  Liturgy  few  formularies  of  this  kind 
have  been  preserved.  Enough  of  them,  however,  exist  to 
enable  us  to  reconstruct  the  ancient  use.  I  append,  as 
an  instance,  the  following,  taken  from  the  solemn  prayers 
of  Good  Friday.^ 

^  Missale  Gothicum.     Muratori,  Lit.  Eomana  Vetus,  vol.  ii.  p.  536. 
^  The  printed  edition  has  temeritatis. 
'  In  the  printed  edition,  auxilium. 

*  In  the  printed  edition,  munere  sempiterno. 

*  Gelasian  Sacrament.     Muratori,  Lit.  Eom.  Vet.,  vol.  i.  p.  560. 


LITUEGICAL  FOEMULARIES   AND   BOOKS.  109 

Oremus,  dilectissimi  nobis  in  primis  pro  Ecclesia  sancta  Dei ;  ut  earn 
Deus  et  Dominus  pacificare,  adunare  et  custodire  dignetur  per  universum 
orbem  terrarum,  subiciens  ei  principatus  et  potestates,  detque  nobis 
tranquillam  et  quietam  vitam  degentibus  glorificare  Deum  Patrem 
omnipotentem.     Oremus ! 

Adnuntiat  diaconus  :  Flectamus  genua ! 

Iterum  dicit :   Levate ! 

Omnipotens,  sempiterne,  Deus,  qui  gloriam  tuam  omnibus  ^  in  Christo 
gentibus  revelasti,  custodi  opera  misericordiae  tuae,  ut  Ecclesia  tua  toto 
orbe  diffusa  stabili  fide  in  confessione  tui  nominis  perseveret.  Per 
[eumdem  Christum,  etc.] 


We  must  also  recall  in  this  connection  the  Orate,  Fratres, 
of  the  Mass.  The  Eoman  invitatory  is  more  frequently 
confined  to  the  simpler  Oremus  !  Something  like  this  must 
have  also  been  in  use  in  the  GalHcan  ritual,  for  many 
prayers  therein  have  no  elaborate  invitatories,  and  it  is 
dif&cult  to  believe  that  they  were  not  preceded  by  any 
announcement. 

The  Eoman  formularies,  Flectamus  genua,  Levate,  con- 
tain, both  in  books  and  usage,  the  only  trace  of  what  was 
at  one  time  the  essential  element  in  this  form  of  prayer, 
viz.  the  supplication  offered  up  in  silence  and  in  a 
prescribed  attitude. 

The  Fucharistic  prayer  was  the  most  solemn  form  of 
all.  It  was  said  by  the  officiating  minister  alone,  and  in 
the  name  of  all ;  the  congregation  had  merely  to  listen,  to 
join  in  it  mentally,  and  to  make  the  response  Amen  at  the 
end.  Its  general  subject-matter  is  thanksgiving.  In  the 
Eoman  ritual,  and  indeed  in  all  others,  it  began  always  in 
the  same  way:  "It  is  truly  meet,  right,  and  salutary  to 
render  thanks  to  Thee,  at  all  times  and  in  all  places,  holy 
Lord,  Father  Almighty,  eternal  God !  " 


•  In  omnibus  in  Clir.,  Gelasian.     The  Gregorian  Sacramentary  has  not 
the  first  in. 


110       CHRISTIAN  WORSHIP:   ITS  ORIGIN  AND   EVOLUTION. 

It  comes  before  us  everywhere,  not  only  in  the  same 
words,  but  also  invariably  preceded  by  an  invitatory  in  the 
form  of  a  dialogue  between  the  officiating  minister  and  the 
congregation — 

"The  Lord  be  with  you! — And  with  thy  spirit! — 
Lift  up  your  hearts ! — We  lift  them  up  unto  the  Lord. 
— ^Let  us  give  thanks  to  our  Lord  God! — It  is  meet  and 
right." 

This  prayer  forms  one  of  the  essential  parts  of  the  Mass, 
but  it  is  also  found  in  several  other  liturgical  offices,  such 
as  Ordination,  the  Consecration  of  Virgins,  the  Benediction 
of  Baptismal  Fonts,  etc.  In  Greek  the  special  name  by 
which  the  Eucharistic  prayer  used  in  the  Mass  is  known 
is  the  Anaphora.  Latin  liturgical  language  has  no  analogous 
term,  but  two  names  are  applied  to  it  which  correspond 
respectively  to  its  two  parts.  The  part  of  the  formulary 
which  precedes  the  singing  of  the  Sanctus  is  called  the 
Preface  (Praefatio),  and  the  part  following,  the  Canon  {Canon 
aciionis  or  Actio).  In  the  Galilean  books  the  Preface  has 
several  names — Contestatio,  Ulatio,  Immolatio} 

These  three  modes  of  prayer  furnished  occasion,  at  a  some- 
what early  date,  for  the  construction  of  formularies,  which  were 
at  length  grouped  together  in  special  books,  called  in  Greek 
Euchologia,  and  in  Latia  Libri  Sacramentorum  (Books  of  the 
Sacraments.)^  These  books,  which  were  for  the  special  use  of 
the  priest  or  officiating  bishop,  do  not  contain  the  part  of  the 


^  In  the  Anaphora  it  is  easy  to  distinguish  certain  essential  parts  which 
are  found  in  all  liturgies.  Besides  the  Preface  and  the  Sanctus,  there 
is  always  the  Account  of  the  Last  Supper,  followed  by  the  Anamnesis  and 
Epiclesis,  to  which  reference  was  made  at  page  61. 

2  Councils  at  Carthage  in  397  (can.  23)  and  407  (Cod.  Can.  Eccl.  Afric, 
c.  103) ;  Gennadius,  68,  79,  80 ;  Liher  Pontificalis  (Gelasius),  vol.  i.  p.  255 ; 
Gregory  of  Tours,  ii.  22.  It  was  probably  a  book  of  the  sacraments  to 
which  the  term  Comes  was  applied  in  a  charter  of  the  year  471  (JLiher  Font., 
vol.  i.  p.  cxlvii.a). 


LITUEGICAL  FOEMULAKIES  AND   BOOKS.  Ill 

deacon.  The  latter  had  either  to  know  his  Litany  by  heart,  or 
read  it  from  another  text.^  Certain  formularies  were  written 
in  volumes,  or  rolls  of  parchment,  separately.  This  was 
the  case  in  the  East  in  regard  to  the  Liturgy  of  the  Mass. 
We  find  in  Italy  similar  rolls  for  the  ceremonies  of  the 
Benediction  of  Fonts,  of  Baptism,  and  for  the  Praeconium 
Paschale,^  etc.  Sometimes  the  formularies  were  accompanied 
by  directions  as  to  the  order  of  the  ceremonies  ;  forming  what 
is  called  an  Ordo.  There  is  the  order  of  Baptism,  and  those 
of  Ordination,  of  Penance,  of  the  Consecration  of  Churches, 
of  Chrism,  etc.  These  ordines  are  either  found  existing 
separately,  or  bound  up  with  other  formularies  in  the  body 
of  the  Libri  Sacramentorum.  There  were  also  forms  which 
were  restricted  to  details  of  the  rites  and  ceremonies,  the 
omitted  formularies  being  found  by  the  officiating  minister 
in  the  Sacramentary. 

The  Sacramentaries,  or  Libri  Sacramentorum,  assumed  a 
greater  importance  in  the  West  than  in  the  East.  This  arose 
from  the  fact  that  in  the  Oriental  ritual  the  prayers  of  the 
Mass  were,  with  some  exceptions,  always  the  same,  whilst 
in  the  West  they  varied  according  to  the  occasion  of  the 
Mass.  At  Eome  there  was  still  a  certain  fixed  element, 
the  formula  of  the  canon  being  almost  invariable.  But  in 
the  Galilean  rite  there  was  hardly  anything  fixed  except  the 
commemoration  of  the  Last  Supper,  with  the  words  of 
institution  of  the  Eucharist. 

Later  on,  at  a  period  posterior  to  that  with  which  we 


'  A  collection  of  diaconal  litanies  for  the  nae  of  some  Church  in 
Egypt  was  published  by  G-iorgi  at  the  end  of  his  work  called  Fragmentum 
Evangelii  S.  Johannis,  Rome,  1789,  and  reproduced  by  Hammond  in  The 
Liturgy  of  Antioch,  p.  33.  Other  examples  occur  in  Mr.  Brightman's  Liturgies 
Eastern  and  Western. 

"^  Of.  the  essay  of  E.  Langlois  on  Tin  rouleau  d'ExuJtet  in  the  Melanges 
de  VEcole  de  Eome,  vol.  yi.  p.  467.  A  special  term  was  used  at  Milan 
to  designate  the  cleric  whose  business  it  was  to  hold  and  unfold  these  rolls 
before  the  officiating  bishop — that  of  Eotularius. 


112       CHRISTIAN  WORSHIP  :   ITS  ORIGIN   AND  EVOLUTION. 

are  dealing,  the  custom  arose  of  inserting  in  the  Sacra- 
mentaries  the  lections  and  chants  of  the  Mass.  Hence 
originated  what  were  called  Missals  plenary,  or  simply 
Missals.     These  are  now  the  only  books  in  use. 


§  2. — The  Lections. 

Lections  were,  in  the  first  instance,  taken  from  the  books 
of  the  Bible  itself,  either  as  isolated  texts  or  grouped  in 
divers  manners.  The  president  of  the  congregation  chose 
the  passages  to  be  read,  and  he  stopped  the  reader  when  he 
thought  proper.  Later  on  there  was  an  assigned  text,  of 
which  the  length  had  been  previously  determined,  for  every 
Sunday  and  festival.  This  did  not  prevent,  however,  the 
employment  of  books  with  complete  texts,  in  which  it  was 
enough  to  indicate  either  on  the  margin,  or  in  a  table  placed 
at  the  commencement,  the  beginning  and  end  of  the  lessons 
belonging  to  the  Sunday  or  holy  day.  This  table  was 
designated  in  Greek  by  the  term  Synaxary}  and  in  Latin 
by  that  of  Capitulary.  The  custom  soon  began  of  extracting 
from  the  books  of  the  Bible,  and  even  from  the  Gospels,  the 
lessons  for  the  different  days  of  the  year.  Thus  there  arose 
in  place  of  the  Evangelium  the  Evangelary,  and  in  place 
of  the  complete  Bible,  the  Lectionary.  There  resulted  at 
length  a  blending  in  the  same  collection  of  the  lessons 
taken  from  the  Old  Testament  with  those  from  the  Epistles 
and  Gospels,  including  even  extracts  from  certain  other 
books.^ 

It  is  manifest  that  a  great  number  of  varieties  would 
thus  come  into  existence,  not  only  in  different   countries, 

^  This  is  one  of  the  meanings  of  the  word ;  there  are  others.  Cf.  Analecta 
Bolland.,  vol.  xiv.  p.  400. 

^  For  details  on  this  point,  see  the  article  Lectionary  in  Smith's  Dictionary 
of  Christian  Antiquities.     Cf.  Gennadius,  80. 


LITUEGICAL   FOEMULARIES   AND    BOOKS.  113 

but  even  in  the  same  country,  these  varieties  depending 
on  whether  the  Church  was  an  important  one,  capable  of 
indulging  in  the  expense  of  a  rich  liturgical  library,  or 
whether  it  was  a  poor  country  Church  which  had  to 
restrict  itself  to  what  was  absolutely  necessary.  Setting 
aside  the  Lectionary  of  LuxeuU,  of  which  I  will  treat 
further  on,  I  am  unable  to  furnish  instances  of  the 
existence  in  the  West  of  this  kind  of  book  before  the 
time  of  Charlemagne.  Those  of  the  East  are  not  more 
ancient.  But  there  is  no  doiibt  that  the  majority  of  the 
very  ancient  manuscripts  of  the  Bible,  whether  Greek  or 
Latin,  which  have  come  down  to  us,  were  employed  for 
public  reading  in  Churches.  They  still  bear  traces  of 
this  use. 


§  3. — The  Chants. 

The  chanting  of  the  psalms  was  from  the  beginning, 
as  I  have  previously  pointed  out,  one  of  the  essential 
elements  of  public  worship.  Its  use  alternated  with  the 
lections,  which  were  read  either  at  the  office  for  vigils,  or  at 
Mass  before  the  oblation. 

In  ancient  times,  and  up  to  the  latter  part  of  the  fourth 
century,  the  psalms  were  always  sung  as  a  solo,  and, 
doubtless,  also  with  somewhat  complicated  modulations. 
The  congregation,  however,  repeated  the  last  words  of  the 
chant.  The  execution  of  the  liturgical  chant  is  described 
in  this  way  in  the  Apostolic  Constitutions}  The  choir- 
rules,  moreover,  prescribe  this  same  mode  of  chanting  in 
the  case  of  those  portions  which,  in  the  Eoman  use,  corre- 
spond to  the  most  ancient  psalmody— I  mean  the  gradual 
and  the  other  musical  pieces  inserted  between  the  Epistle 
and  Gospel.     These  psalms  are  essentially  Psalmi  responsorii 

*  See  above,  p.  58. 


114      CHRISTIAN  WORSHIP:  ITS   ORIGIN   AND  EVOLUTION. 

(responds),  and  they  were  thus  called  because  the  congregation 
made,  in  fact,  a  response  to  them  by  repeating  the  final  clause. 

The  Eoman  custom  permitted  the  use  of  two  kinds  of 
melodies  for  this  class  of  sacred  chants.  One  of  these  was 
designated  by  a  term  which  has  no  reference  to  its  musical 
character.  This  was  what  was  called  the  gradual,  which 
was  sung  at  the  ambo,  or  gradus,  and  took  from  this  fact 
its  name  of  Psalmus  gradualis.  The  other  was  the  Psalmus 
tradus,  or  tract.  At  the  time  to  which  the  most  ancient 
documents  dealing  with  these  details  go  back,  the  Psahims 
tradus  was,  like  tlie  gradual,  sung  at  the  ambo,  and  not  in 
the  choir.  Its  name  of  tradus  can  thus  be  derived  only 
from  some  peculiarity  in  its  execution.  Amalarius  tells  us, 
in  fact,  that  the  tract  differed  from  the  Psalmus  responsorius 
in  that  the  choir  did  not  respond  to  it  as  they  did  to  the 
latter.^ 

The  custom  of  singing  the  Alldida  is  very  ancient  in 
the  Church,  but  the  adaptation  of  this  chant  to  the  liturgical 
service  did  not  take  place  untH  late,  and  then  with  con- 
siderable diversity  in  its  use.  At  Eome  it  was  joined  to 
the  last  verse  of  the  gradual  psalm.  In  the  East  and 
in  the  countries  of  the  GaUican  rite,  it  was  sung  stiU 
later  in  the  service,  that  is,  after  the  Gospel,  or  at  the 
procession  of  the  oblation. 

Towards  the  end  of  the  fourth  century  there  was  intro- 
duced side  by  side  with  the  Psalmus  responsorius  another 
kind  of  psalmody,  the  antiphon,  which  consisted  of  a  psalm 
chanted  by  two  choirs  alternately.  It  was  at  Antioch,^  in 
the  time  of  Bishop  Leontius  (344-357),  that  this  custom 
was    introduced.      Under    the    guidance   of    two    ascetics. 


*  Amalarius,  Be  Eccl.  Off.,  iii.  12.    I  called  attention  to  this  text  in  the 
Pal^ograpMe  Musicale  of  the  Benedictines  of  Solesmes,  vol.  v.  p.  31. 
2  Theodoret,  Hist.  Eccl,  ii.  24. 


LITUEGICAL  FOKMULARIES   AND   BOOKS.  115 

Flavian  and  Diodorus,  who  became  later  on  Bishops  of 
Antioch  and  Tarsus  respectively,  some  pious  lay  people 
were  accustomed  to  meet  at  night  in  the  sanctuaries  of 
the  martyrs  to  pass  the  time  in  chanting  psalms  with  two 
choirs.  Bishop  Leontius,  who  favoured  the  Arianising  party, 
regarded  with  distrust  these  meetings,  which  were  held 
without  his  sanction.  He  induced  the  friends  of  Flavian 
and  Diodorus  to  celebrate  their  pious  vigils  in  the  Churches 
of  the  city.  This  circumstance  contributed  much  to  making 
known  this  new  method  of  psalmody,  and  it  soon  spread 
rapidly.  By  the  time  of  St.  Basil  ^  it  had  already  been  in- 
troduced into  the  Cappadocian  Caesarea.  The  pilgrim  Etheria 
(Silvia),  in  the  time  of  Theodosius,  makes  mention  of  noc- 
turnal meetings  exactly  like  those  of  Antioch  and  Ceesarea : 
the  antiphon  there  occupied  a  place  alongside  the  ancient 
responsive  psalmody :  Fsalmi  responduntur  (sic),  similiter  et 
antiphonae.  St.  Ambrose  adopted  this  practice  in  387.^  It 
appears  to  have  taken  a  longer  time  to  get  introduced  into 
the  Eoman  Church.  A  text,  somewhat  obscure  in  character, 
it  is  true,  of  the  Liher  Pontificalis^  refers  this  introduction 
to  the  time  of  Pope  Celestine  (422-432). 

In  the  form  in  which  it  was  adopted  at  Eome,  the 
antiphon  admitted  the  alternative  singing  of  a  complete 
psalm.  All  the  verses  were  chanted  to  the  same  melody, 
but  the  melody  varied  for  each  psalm.  Before  beginning 
the  psalm  proper,  some  musical  phrases  were  first  executed, 
to  which  certain  words,  borrowed  chiefly  from  the  psalm 
itself,  were  adapted.  This  was  what  is  called  the  anthem 
\antienne].  It  was  doubtless  performed  as  a  solo  by 
a  cantor,  in  order  to  give  the  tone  for  the  following 
psalmody.  The  psalm  being  ended,  there  was  a  repetition 
of  the  anthem. 

»  Ep.  207. 

*  St.  Augustine,  Conf.,  iv.  7. 

»  Vol.  i.  pp.  280,  2yi. 


116      CHRISTIAN   WOKSHIP  :   ITS   ORIGIN  AND   EVOLUTION. 

It  is  clear  that  the  word  anthem  is  nothing  more 
than  a  transformation  of  the  term  antiphona.  I  will  use 
the  word  anthem  in  its  present  significance,  but  to  antiiphon 
I  will  apply  its  primitive  sense,  viz.  that  of  a  psalm  sung 
by  two  choirs,  and  with  its  initial  and  final  modulation. 

We  shall  see  hereafter  that  antiphons  were  used  at 
Eome,  not  only  in  offices  other  than  the  Mass,  but  in 
the  Mass  itself,  which  admitted  of  two  forms  of  it,  the 
antiphon  ad  introitum  and  the  antiphon  ad  communionem. 

Whatever  the  form  of  psalmody  might  be,  it  was  a 
general  custom,  in  the  fourth  century,  for  the  psalm  to 
end  with  the  doxology:  Gloria  Patri  et  Filio  et  Spiritui 
sancto,  sicut  erat  in  ijrindpio  et  nunc  et  semper  et  in  saecula 
saeculorum.     Amen} 

As  was  the  case  with  the  formularies  of  prayers,  the 
musical  portions  of  the  service  were  fixed  at  an  early 
date,  and  had  places  assigned  to  them  according  to  the 
days  and  feasts  of  the  year.  Hence  arose  the  need  of 
special  books.  At  Eome  there  were,  besides  the  books 
which  were  employed  for  the  day  and  night  offices,  two 
distinct  volumes  for  liturgical  use,  strictly  so  called,  that 
is,  for  the  Mass.  These  were  called  respectively  the 
Gantatorium'^  and  Antiphonarium.  The  former  was  for 
the  use  of  the  deacon  (later  cantors),  who  sang  the 
gradual  and  similar  chants  from  the  ambo.  The  other 
was  a  choir-book,  which  was  kept  in  the  place  in  which 
the  schola  cantorum  was  held.  It  contained,  beside  the 
two  antiphons  already  mentioned,  the  other  musical  parts 
of  the  Mass  for  every  day  in  the  year,  namely  the  offertory, 
the  Gloria  in  excelsis,  etc.      As  far  as  the  antiphons  were 

1  This  is  the  Eoman  formulary.  The  slight  variations  in  other  uses 
will  be  noted  elsewhere. 

"  Ordo  Rom.,  i.  10;  Amalarius,  De  Officiis,  second  prologue;  De  Ord. 
Antiphonarii,  prol. 


LITUEGICAL   FOEMULARIES    AND    BOOKS.  117 

concerned,  it  was  only  necessary  to  note  the  anthems, 
which  gave  the  tone  for  the  psalm,  seeing  that  the 
choristers  either  had  a  psalter  in  their  hands,  or  else 
knew  the  psalm  so  thoroughly  by  heart  that  it  was 
needless  to  ijiscribe  it  in  the  antiphonary. 

Antiphonal  chanting  of  the  psalms  as  it  obtains  to-day 
is  executed  sometimes  with  a  rapid,  and  at  others  with  a 
slow,  movement  and  more  complicated  modulations.  The 
latter  method  is  almost  exclusively  reserved  for  the  antiphon 
of  the  introit,  while  the  other  is  of  general  use  in  the 
psalmody  of  the  office.  It  is  probable  that  at  the  beginning 
the  slow  movement  was  that  which  was  more  generally 
followed.  There  has  been  a  progressive  shortening  of  all 
the  parts  of  Divine  Service,  whether  prayers,  lections, 
or  chants,  but  it  was  in  the  category  of  the  chants  that 
most  of  the  suppressions  occurred.  We  see  this  clearly  in 
the  antiphons  of  the  Mass.  In  one  of  these — the  introit — 
the  psalm  is  reduced  to  a  single  verse,  followed  by  the 
doxology,  while  in  the  antiphon  ad  communionem  it  has 
entirely  disappeared. 

In  addition  to  the  psalms  introduced  between  the 
lections  and  the  antiphons  of  the  Roman  Mass,  the 
Eucharistic  service  admitted  other  chants,  of  which  I 
will  treat  later  on.  All  of  them,  with  the  exception  of 
the  Sanctus,  are  of  relatively  recent  date.  In  regard  to 
the  Sanctus,  moreover,  it  is  necessary  to  distinguish 
between  its  words  and  the  musical  rendering  of  them. 
The  present  custom  of  reciting  the  seraphic  hymn  in 
common,  and  aloud,  goes  back  to  the  same  early  date  as 
that  assigned  to  the  general  subject-matter  of  the  preface 
and  of  the  canon.  The  application  of  melody  to  the  words 
is  probably  of  later  date. 

I  do  not  include  under  the  term  liturgical  chant  the 
recitative  or  intoning  of  the  lections  or  such  of  the  prayers 


118      CHRISTIAN   WORSHIP;   ITS   ORIGIN   AND   EVOLUTION. 

as  are  said  aloud.  This  practice  may  be  very  ancient.  It  was 
necessarily  introduced  as  soon  as  the  Christian  assemblies 
became  very  large,  and  thus  rendered  it  difficult  for  the 
officiating  minister  or  reader  to  make  himself  heard.  The 
flections  of  the  voice  served  for  a  scansion  of  the  text, 
and  thus  gave  more  relief  to  the  intonation.  But  the 
slight  modulations  resulting  from  this  were  more  akin  to 
accentuated  reading  than  to  chanting  properly  so  called. 

It  was  for  the  same  reason — namely,  the  difficulty  of 
maintaining  a  high  intonation  in  a  large  building — that 
the  custom  must  have  arisen  of  pronouncing  in  a  low 
voice  certain  formularies  which  were  evidently  intended 
in  the  first  instance  to  be  heard  by  everybody.  There 
are  two  of  such  in  the  Eoman  Mass,  viz.  the  prayer 
called  Secreta  before  the  preface,  and  the  Canon  from  the 
Sandus  onwards.  According  to  the  Eastern  usage,  many 
other  formularies  of  prayer  are  said  in  a  low  voice  by 
the  officiating  minister.  But  in  every  country  these 
formularies  end  in  what  the  Greeks  call  an  ecphonesis 
(€K^wvr](ng),  that  is.  In  a  raised  inflection  of  the  voice  at 
the  end,  so  that  the  congregation  may  respond  with  Amen. 


CHAPTEE   V. 


BOOKS   OF  THE   LATIN   RITE. 


Ancient  books  of  the  Latin  rite  are  much  rarer  than 
we  might  be  led  to  expect.  It  is  useless  to  look  for 
anything  of  the  kind  in  the  Danubian  provinces  or  in  Latin 
Illyricum,  where  the  Churches  of  Dorostorum,  Sardica, 
Salona,  Sirmium,  Siscia,  and  Savaria  once  flourished.  A 
wholesale  destruction  was  effected  in  these  countries  by 
the  Germanic,  Slav,  and  Finnish  barbarians,  and  though 
no  doubt,  these  countries  have  their  liturgical  history,  it 
begins  very  late,  that  is,  in  the  ninth  century,  at  the  time 
when  the  missionaries  from  Eome  vied  with  those  from 
Constantinople  in  evangelising  the  conquering  tribes  which 
thenceforward  took  up  their  abode  in  those  regions.  Africa, 
also,  has  nothing  to  offer  us,  unless  it  be  the  mention  of  a 
Libellus  Sacramentorum  ^  compiled  in  Mauritania,  but  now 
hopelessly  lost,  and  a  few  decisions,  scattered  among  the 
decrees  of  the  councils.  Ancient  manuscripts  of  the  Spanish 
Liturgy  are  said  still  to  exist,  but  up  to  the  present  time 
nothing  is  forthcoming  except  the  Mozarabic  Missal,  which 
was  recovered  by  the  efforts  of  Cardinal  Ximenes.     With  a 

^  Gennadius,  De  Script.,  79 :  "  Voconius,  Castellani,  Mauritaniae  oppidi, 
episcopus,  scripsit  adversus  Ecclesiae  inimicos,  Judaeos  et  Arianos  et  alios 
haereticos.  Composuit  etiam  Sacramentorum  egregium  libellum."  About 
tho  year  400,  ecclesiastical  legislation  would  lead  us  to  suppose  that  the 
bishops  had,  up  to  that  time,  considerable  latitude  in  the  redaction  and  use 
of  formularies.     Councils  of  Carthage  of  397  (c.  23)  and  of  407  (Cod  103). 


120      CHRISTIAN   WORSHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

single  exception,  which  I  shall  shortly  mention,  the  Liturgy  of 
North  Italy  is  found  in  no  text  earlier  than  the  tenth  century. 
Of  the  manuscripts  of  the  Eoman  Liturgy,  one  alone — and 
that  not  an  official  book — has  an  absolutely  indigenous 
origin,  free  from  any  transalpine  influence ;  all  the  others, 
and  they  are  legion,  are  traceable  to  originals  which  have 
suffered  more  or  less  from  French  Carlovingian  alterations 
of  the  eighth  century  and  onwards.  From  the  British  Isles 
we  have  merely  mixed  manuscripts  of  the  eighth  century, 
or  earlier,  in  which  local  rites  are  curiously  combined  with 
those  of  the  Eoman  Church.  Gaul  is  scarcely  less  poverty- 
stricken,  though  there  a  few  manuscripts  of  Merovingian 
times  have  been  preserved. 

I  propose  to  describe  in  this  chapter  the  ancient  liturgical 
books  still  extant,  which  are  anterior  to  the  fusion  of  the 
Eoman  and  Galilean  uses. 


§  1. — Eoman  Books. 
1.  The  Gregorian  Sacrajnentary. 

In  a  letter  from  Pope  Adrian  ^  to  Charlemagne,  written 
between  784  and  791,  it  is  stated  that  the  king  had  asked 
a  short  time  previously  that  a  Sacramentary  drawn  up  by 
St.  Gregory  might  be  sent  him  from  Eome,  and  that  the 
Pope  had  despatched  it  to  him  by  John,  a  monk  and 
abbot  of  Eavenna. 

As  soon   as  it    arrived    in   France,  a   large  number  of 


*  "  De  Sacramentario  vero  a  sancto  disiwsito  praedecessore  nostro,  dei- 
fluo  Gregorio  papa :  immixtum  vobis  emitteremus,  jam  pridem  Paulus 
grammaticus  a  nobis  eum  pro  vobis  petente,  secundum  sanctae  nostrae 
ecclesiae  tradicionem,  per  Johannem  monacbum  atque  abbatem  civitatia 
Eavennantium  vestrae  regali  emisimus  excellentiae "  (fiod.  Carol.,  Mon. 
Ger.  Ep.  torn.  iii.  p.  626). 


BOOKS   OF   THE   LATIN   EITE.  121 

copies  were  made  of  the  Gregorian  Sacramentary,  and 
apparently  all  the  Churches  were  obliged  to  make  it  the 
basis  of  their  liturgical  use.  A  considerable  number  of  the 
copies  executed  under  Charlemagne  and  his  immediate 
successors  have  been  preserved  till  the  present  time. 
Monsieur  L.  Delisle  has  drawn  up  a  catalogue^  of  them, 
which  will,  no  doubt,  be  rendered  more  complete  by  further 
researches,  but  which  is  sufficient  to  give  an  idea  of  the 
rapid  propagation  of  the  Gregorian  text. 

The  Sacramentary  sent  by  Pope  Adrian  was,  however, 
far  from  containing  all  the  necessary  details  and  formu- 
laries. In  transcribing  it,  it  was  rendered  more  complete. 
In  some  of  the  manuscripts,^  its  text  from  one  end  to  the 
other  was  combined  with  the  Koman  Sacramentary  which 
had  been  in  previous  use.  In  others — and  these  are  the 
most  numerous — the  copyist  merely  inserted,  as  an  appendix 
to  the  Gregorian  text,  the  supplementary  matter  which 
he  considered  needful.  I  doubt  whether  such  a  thinsr 
exists  as  a  pure  Gregorian  text  without  interpolations  or 
additions  of  any  kind. 

But  this  is  of  little  moment,  since  in  the  large  number 
of  copies  in  which  the  Gregorian  text  is  followed  by 
supplements,  these  latter  are  separated  from  it  in  a  very 
distinct  manner,  and  it  is  perfectly  easy  to  isolate  them. 
The  author  of  the  supplemented  edition  has  been  careful 
to  inform  us  what  were  the  contents  of  the  Sacramentary 
properly    so    called,    and    the    nature    of    the    additions 


*  M^moires  de  I'Acad^mte  des  Inscriptions,  vol.  xxxii.,  1st  part.  Mon- 
sieur Delisle's  catalogue  comprises  all  the  Latin  Sacramentaries  without 
distinction,  but  the  copies  of  the  Gregorian  Sacramentary  are  by  far  the 
most  numerous. 

'  For  instance,  the  Sacramentaries  of  Gellona  and  of  Angouleme  (Paris, 
12048,  816 ;  cf.  Delisle,  op.  cit,  pp.  80,  91),  and  that  of  S.  Ee'mi  of  Rheims 
(Delisle,  p.  87),  now  lost,  but  known  through  a  modern  copy  (U.  Chevalier, 
Bibliotheque  liturg'qne,  vol.  vii.,  pp.  316-357). 


122      CHRISTIAN   WOESHIP:    ITS   ORIGIN    AND   EVOLUTION. 

which  he  believed  it  necessary  to  make.  He  has  prefaced 
the  latter  with  an  explanatory  note  and  a  list  of  the  fresh 
material  added.  Hence,  there  can  be  no  difficulty  in 
distinguishing  in  the  Gregorian  manuscripts  ^  those  portions 
which  represent  the  copy  sent  by  Adrian  to  Charle- 
magne.^ 

The  Gregorian  Sacramentary  comprised : — 1st,  the  Ordi- 
nary of  the  Mass;  2nd,  the  Prayers,  Prefaces,  and  other 
variable  parts  of  the  Mass,  recited  or  chanted  by  the  bishop 
or  officiating  priest,  on  festival  and  stational  days.  This 
series  embraces  the  entire  course  of  the  ecclesiastical  year, 
beginning  with  Christmas  Eve.  3rd,  Prayers  at  the  ordination 
of  deacons,  priests,  and  bishops.  These  three  parts  do  not 
occur  always  ia  the  same  order.  In  some  MSS.  the  ordina- 
tion prayers  are  at  the  beginning,  in  others  they  are  inserted 

^  This  may  be  seen  from  M.  Delisle's  descriptions  on  pp.  96,  124,  141, 
143, 150,  151,  171,  etc.  In  Muratori's  edition,  a  provoking  transposition  of 
the  text  has  here  been  the  cause  of  some  confusion;  pp.  139-240,  which 
evidently  belong  to  the  supplement,  ought  to  follow  on  after  p.  272,  where 
we  find  the  end  of  the  Liber  Sacramentorum  sent  by  Adrian,  and,  immediately 
after,  the  preface  to  the  supplement. 

2  For  the  references  to  the  test  of  the  Gregorian  Sacramentary  I 
make  use  (for  want  of  a  better)  of  Muratori's  edition,  Liturgia  Bomana 
vetus,  vol.  ii.  In  his  notes  on  the  Book  of  Cerne  (the  Prayer  Book  of 
Aedelwald  the  Bishop,  commonly  called  "  The  Book  of  Cerne,"  ed.  by 
Dom  A.  B.  Kuypers,  Cambridge,  1902),  p.  5  of  the  separate  part,  Mr. 
Edmund  Bishop  considers  it  evident  that  in  my  opinion  the  Sacramentary 
of  Adrian  is  exclusively  represented  by  pp.  1-188  of  Muratori's  edition, 
while,  in  his  opinion,  pp.  241-272  and  357-361  should  also  be  included. 
Pages  357-361  contain  the  forms  of  ordination  for  bishops,  priests,  and 
deacons,  and  it  will  be  seen  above,  as  also  in  preceding  editions  of  the  present 
work,  that  I  have  mentioned  these  formularies  as  constituting  part  of  the 
Sacramentary  in  question.  As  far  as  this  point,  therefore,  is  concerned,  Mr. 
Bishop's  criticism  is  without  foundation.  As  to  pp.  241-272,  I  willingly 
admit  with  him  that  they  should  be  added  to  pp.  1-138,  and  that  they  were 
only  separated  from  them  by  a  mistake  in  the  arrangement  of  the  pages. 
Even  then,  with  this  addition,  the  Sacramentary  is  still  a  very  incomplete 
book,  and  I  adhere  to  my  belief  that,  taken  by  itself,  it  does  not  represent 
the  entire  collection  of  liturgical  formularies  in  use  at  Eome  during  the 
eighth  century. 


BOOKS   OF   THE   LATIN   EITE.  123 

after  the  Ordinary  of  the  Mass,  or  are  placed  at  the  end  of 
the  Sacramentary. 

The  second  part,  by  far  the  most  important,  is  the  main 
part  of  the  Sacramentary.  As  I  have  said,  it  contains  only 
the  Masses  for  great  festivals  and  solemn  stations.  There 
are  none  for  the  ordinary  Sundays  between  the  Epiphany 
and  Lent  and  from  the  octave  of  Easter  to  Advent.  Advent 
with  Christmastide,  Lent  with  Easter  Week,  Ascension  Day, 
Whitsunday,  and  Ember  days  are  all  that  is  represented  by 
the  proprmm  de  temjoore  of  later  Missals.  The  festivals 
of  saints  which  are  on  fixed  days  are  distributed  more  or 
less  systematically  among  the  movable  feasts,  but  in  such 
a  way  that  Lent  and  Easter  Week  form  an  uninterrupted 
series. 

The  place  of  the  station  is  always  expressly  indicated, 
unless  the  name  of  the  saint  alone  is  sufficient  to  designate 
the  Church  at  which  the  festival  was  held.  For  instance,  it 
was  not  deemed  necessary  to  say  where  the  station  was  on 
the  days  of  St.  Marcellus,  St.  Agnes,  St.  Sylvester,  etc.  But 
for  the  days  of  Lent,  for  the  festival  of  the  Holy  Innocents, 
and  for  that  of  St.  Felix  of  Nola,  the  Church  is  indicated. 
There  are  sometimes  even  two  indications  when  the  station 
is  preceded  by  a  general  procession ;  in  that  case  the 
Church  is  denoted  from  which  the  procession  starts,  and 
that  also  wherein  Mass  is  celebrated.  Similar  indications 
are  given  when  there  are  several  stations  on  the  same  day, 
or  several  stopping-places  in  a  procession,  as,  for  instance, 
at  the  festival  of  Christmas,  on  the  day  of  the  Greater  Litany, 
and  at  vespers  in  Easter  Week. 

We  have  here,  in  the  main,  a  book  drawn  up,  not  for  the 
Eoman  use  in  general,  applicable  to  any  country  whatever, 
but  for  the  Eoman  use  as  observed  in  Eome.  Moreover, 
it  is  an  essentially  stational  Sacramentary,  which  could 
hardly  have  been  used  unless  on  festivals  and  days  of  solemn 


123a    cheistian  woeship  :  its  oeigin  and  evolution. 

assembly.  In  addition  to  the  Masses  for  these  holy  days, 
it  provides  no  others,  except  for  the  day  of  a  dedication 
festival,  for  the  ordination  of  a  Pope  or  Priest  Cardinal, 
for  a  marriage,  or  the  obsequies  of  a  Pope.  It  furnishes 
no  ritual  for  a  dedication,  nor  any  Mass  for  Sundays  and 
ordinary  days,  or  for  the  funerals  of  clergy  or  laity.  There 
are  no  Masses  for  special  needs,  such  as  in  time  of  war, 
pestilence,  tempests,  and  other  visitations ;  nor  for  the  sick, 
fishermen,  travellers,  and  so  forth.  We  do  not  even  find  in 
it  the  formularies  ^  connected  with  the  velatio  virginum  and 
the  reconciliation  of  penitents. 

I  should  therefore  hesitate  to  consider  this  selection  as 
a  complete  book,  sufficient  for  all  liturgical  necessities,  even 
in  the  time  of  Adrian.  It  may  possibly  have  been  a  copy 
for  the  Pope's  special  use,  for  it  contains,  indeed,  the  prayers 
which  he  would  be  called  upon  to  recite  during  most  of 
the  ceremonies  at  which  he  usually  presided.  It  may  have 
been  a  book  with  a  less  restricted  use,  but  in  such  a  case 
it  would  be  necessary  to  conclude  that  it  was  considerably 
supplemented  by  other  texts.  A  priest  of  Eome,  if  he  were 
limited  to  this  book,  would  not  have  been  able  to  bury 
one  of  his  parishioners,  or  officiate  on  ordinary  Sundays, 
or  observe  the  festival  even  of  any  Eoman  saint  outside 
the  very  small  number  who  figure  in  the  Liber  Sacra- 
mentorum.  The  strongest  proof  of  its  inadequacy  is  the  fact 
that  when  at  length  it  reached  Prance,  it  was  recognised 
as  defective  for  use,  and  had  to  be  provided  with  con- 
siderable supplements. 

Hence  it  is  a  grave  mistake  to  regard  it  as  having  been 
the  only  Missal  in  use  in  the  Eoman  Church  at  any  given 

*  The  short  prayers  Super  penitentem,  ad  diaconam  fadendam,  ad 
ancillas  Dei  velandas,  which  figure  (Muratori,  vol.  ii.,  pp.  265,  266)  in 
Adrian's  Sacramentary,  cannot  be  considered  as  equivalent  to  the  formularies 
used  on  these  occasions. 


BOOKS    OF   THE   LATIN   RITE.  123b 

date.  It  is  a  still  graver  error  to  accept  it  as  being  the 
work  of  St.  Gregory  himself.  This  attribution,  it  is  true, 
was  current  in  the  time  of  Adrian,  and  finds  expression, 
with  slight  variations,  in  the  titles  of  all  the  MS.  copies : 
Incipit  Liber  Sacramentorum  de  circulo  anni  expositus,  a 
Sando  Gregorio  papa  Romano  editus,  ex  authentico  libra 
bibliothecae  ciibiculi  scriptus.  In  this  form,  this  title  is  not 
earlier  than  the  transcription  itseK,  It  is  possible,  however, 
that  the  copyist  of  Adrian  may  have  already  found  the  name 
of  St.  Gregory  in  the  copy  he  was  reproducing,  viz.  that 
belonging  to  the  private  library  of  the  Pope.  It  is  equally 
admissible  that  this  name  may  not  have  been  placed  there 
without  a  reason,  and  that  the  copy  in  question  was  taken 
from  some  book  drawn  up  by  order  of  St.  Gregory  or  for 
his  use.  But  to  what  extent  it  followed  it,  is  impossible  to 
decide. 

It  certainly  contains  a  number  of  prayers  which  were  in  use 
in  the  time  of  St.  Gregory,  and,  indeed,  long  before  him.  But 
the  author  of  the  supplements  added  in  France  had,  even  in 
his  day,  remarked  that  St.  Gregory  could  not  have  mentioned 
his  own  festival,  and  he  also  notes  as  later  additions  the 
Masses  for  the  Nativity  and  the  Assumption  of  the  Blessed 
Virgin,  and  those  for  certain  days  of  Lent.  He  has  further 
denoted  by  an  obelus-^  whatever  he  considered  to  be  an 
interpolation.  Indeed,  besides  the  Mass  of  St.  Gregory 
himself,  we  must  reject  those  for  the  four  festivals  of  the 
Blessed  Virgin,  not  only  those  for  her  Nativity  and  Assump- 
tion, but  even  those  for  the  Purification  and  the  Annunciation, 
and  the  festival  of  the  Exaltation  of  the  Cross,  these  holy 
days  not  having  been  introduced  into  Eome  till  during  the 
course  of  the  seventh  century.     With  regard  to  Lent,  the 


^  As  far  as  I  am  aware,  the  employment  of  tliis  obelus  has  not  been 
pointed  out  in  any  of  the  manuscripts  still  extant. 


124      CHEISTIAN  WOKSHIP  :   ITS  OEIGIN   AND   EVOLUTION. 

stations  of  the  Thursdays  are  not  older  than  Gregory  II. 
(715-731),  whereas  the  stations  of  Ash  Wednesday  and  the 
following  days,  up  to  the  Eirst  Sunday  in  Lent,  are  more 
ancient,  but  at  the  same  time  still  later  than  St.  Gregory. 
Another  addition  is  evident  in  the  station  of  January  1st, 
given  as  ad  St.  Mariam  ad  Martyres,  since  this  Church, 
that  is,  the  Pantheon,  was  not  consecrated  for  Christian 
worship  until  the  time  of  Pope  Boniface  IV.  (608-615). 
Its  dedication  is  indicated  on  May  13th,  so  that  here 
again  we  have  a  festival  posterior  to  St.  Gregory.  The 
same  applies  to  the  dedication  of  St.  Mcomede,  on  June 
1st,  this  Church  having  been  consecrated  under  Boniface  V. 
(619-625).  The  Churches  of  St.  Adrian,  St.  Andrew  near 
the  Lateran,  St.  Lucy,  St.  George,  St.  Theodore,  and  St. 
Apollinaris,  mentioned  as  stational  Churches,  are,  the 
three  first  of  the  time  of  Honorius  (625-638),  the  others 
probably  later.  Finally,  the  festival  of  Pope  St.  Leo, 
indicated  on  June  28th,  is  the  anniversary,  not  of  his 
death,  but  of  the  translation  of  his  relics  under  Sergius^ 
(687-701). 

These  are  the  only  modifications  that  the  information 
at  our  disposal  has  enabled  us  to  verify.  But  it  is  possible 
there  may  be  many  others  which  have  escaped  us.  Any 
text  or  rite  which  appears  in  this  book,  but  does  not  figure 
in  any  earlier  document,  may,  it  is  true,  go  back  to  a  remote 
antiquity ;  but  it  may,  with  equal  possibility,  date  merely 
from  the  eighth  century.  In  these  circumstances,  and 
especially  when  there  is  a  question  of  the  date  of  a  text  or 
rite,  it  would  be  hazardous  to  cite  the  Gregorian  Sacra- 
mentary  as  an  authority  belonging  to  the  end  of  the  sixth 

^  It  should  also  be  noted  that  on  the  29th  of  July  we  find  under  the 
rubric  SS.  Felicis,  Simplicii,  Faustini  et  Beatricis,  a  Mass  in  honour  of  St. 
Felix  only.  This  suggests  that  the  translation  of  the  three  other  martyrs 
had  already  taken  place.     It  occurred  under  Leo  II.  (682-683). 


BOOKS   OF  THE  LATIN   EITE.  125 

century.  The  best  course  is  to  regard  it  as  representing  the 
state  of  the  Eoman  Liturgy  at  the  time  of  Pope  Adrian. 
It  would  be  more  natural,  to  avoid  all  ambiguity,  to  call  it 
the  Sacramentary  of  Adrian,  and  this  I  propose  henceforward 
to  do. 


2.  The  Gelasian  Sacramentary. 

I  have  already  said  that,  immediately  after  its  arrival  in 
France,  the  Sacramentary  of  Adrian  had  been  combined  with 
a  similar  text  which  had  been  previously  in  use,  and  was 
far  more  complete.  This  text  is  what  is  known  as  the 
Gelasian  Sacramentary.  In  addition  to  the  forms  ^-  in  which 
it  appears  combined  with  the  Gregorian  Sacramentary,  it 
is  known  to  us  from  several  manuscripts  of  the  eighth 
century,  the  earliest  of  which  is  ITo.  316  of  Queen  Christina's 
collection  in  the  Vatican.  This  manuscript  has  been  pub- 
lished by  Tommasi,^  whose  edition  is  reproduced  in  the  first 
volume  of  the  Liturgia  Bomana  vctus  of  Muratori.  Next  in 
date  to  this  are  two  manuscripts,  one  of  Eheinau,  the  other 
of  St.  Gall,  till  lately  very  imperfectly  known  through  a 
publication  by  Dom  Martin  Gerbert.^    A  complete  edition, 


'  Cf.  supra,  p.  121. 

^  Codices  Sacramentorum,  Rome,  1680; 

3  They  are  MSS.  30  (Rheinau)  at  Zurich,  and  No.  348  at  St.  G-all. 
Cf.  Delisle,  op.  cit.,  pp.  83,  84.  Gerbert  has  not  published  either  of  these 
Sacramentaries,  but  only  a  mixed  Sacramentary  compiled  in  the  tenth 
century,  ex  triplici  ritu  Gelasiano,  Gregoriano  et  Amhrosiano.  This  Sacra- 
montary  came  from  St.  Gall,  but  in  Gerbert's  time  it  was  at  Zurich.  It 
was  MS.  348  of  St.  Gall  which  furnished  the  compiler  with  the  Gelasiaa 
text. 


126      CHRISTIAN   WORSHIP:    ITS    ORIGIN    AND    EVOLUTION. 

based  on  these  three  manuscripts  and  collated  afresh,  has 
been  published  at  Oxford.-^ 

None  of  these  copies  bears  the  name  of  Gelasius. 
Tommasi,  however,  who  applied  it  to  the  text  which  he 
published,  did  no  more,  as  will  be  seen,  than  revive  a 
designation  in  use  in  the  ninth  century.^ 

In  the  inventory  of  the  liturgical  books  at  the  abbey  of 
St.  Eiquier,^  we  find  Gregorian  "  Missals,"  Gelasian  Missals, 
and  a  mixed  Missal,  Missalis  Gregorianus  et  Gdasianus 
modernis  temjporihus  ah  Albino  ordinatus.  Walafrid  Strabo  * 
mentions  that  Gelasius  was  supposed  to  have  arranged  in 
order  the  prayers  composed  by  himself  and  others,  and 
adds  that  the  Churches  of  the  Gauls  made  use  of  his 
prayers,  and  that  many  still  continue  to  do  so,  but  that 
St.  Gregory,  struck  with  the  imperfection  of  Gelasius's 
book,  revised  it,  and  made  of  it  the  Gregorian  Liher  Sacra- 
mentorum.  These  two  testimonies  are  both  of  the  first 
half  of  the  ninth  century.  Fifty  years  later,  John  the 
Deacon,  in  his  Life  of  St.  Gregory,^  used  nearly  the  same 
expressions  as  Walafrid  Strabo.  It  was  therefore  believed 
in  the  ninth  century  that  a  Sacramentary  of  Gelasius  had 
existed,  and  that  the  Gregorian  Sacramentary  was  merely 
a  revision  of  it.  By  Gregorian  Sacramentary  was  evidently 
meant  the  Sacramentary  of  Adrian,  such  as  I  have  de- 
scribed it,  bearing  as  its  heading  the  name  of  Saint  Gregory. 
But  what  was  understood  by  the  Gelasian  Sacramentary  ? 


*  The  Gelasian  Sacramentary,  edited  by  H.  A.  Wilson.     Oxford,  1894. 

-  Before  Tommasi's  time,  Morin  and  Bona  had  already  given  the  name 
Gelasian  to  the  text  which  Tommasi  afterwards  published,  and  with  which 
they  had  a  first-hand  acquaintanceship. 

'  Clironicon  Centulense,  Migne,  P.  L.,  vol.  clxxiv.  p.  1261.  Cf.  G. 
Becker,  Catalogi  Bibliotliecarum  Antiqui,  Bonn,  1885,  p.  28. 

*  De  Bebus  Eecl,  c.  22. 

*  II.  17  :  "  Gelasianum  codicem  de  missarum  solemniis,  multa  subtrahens, 
pauca  convertens,  nonnulla  vero  superadiciens  pro  exponendis  evangelicis 
lectionibus,  in  unius  libri  volumine  coartavit." 


BOOKS   OF  THE  LATIN   EITK  127 

It  was  evidently  the  same  text  as  that  used  by  Cardinal 
Tommasi,  and  it  is,  in  fact,  under  the  name  of  Gelasian 
Sacramentary  that  it  is  quoted  in  a  compilation  of  the  tenth 
century  published  by  Dom  Gerbert.  The  author  of  this 
compilation  desired  to  bring  together  in  one  volume  the 
three  texts — Gelasian,  Gregorian,  and  Ambrosian.  For  the 
first  of  these  he  simply  copied  MS.  348  of  St.  Gall,  which 
still  bears  traces  of  this  work  of  transcription.-^  Walafrid 
Strabo,  who  wrote  in  the  neighbourhood  of  St.  Gall,  cannot 
have  meant  anything  else  by  the  word  Gelasian.  For  the 
matter  of  that,  only  two  types  of  Eoman  Sacramentaries 
were  known  in  France,  namely,  that  of  Adrian,  bearing 
the  name  of  St.  Gregory,  and  when  any  other  type  is 
mentioned,  there  can  be  no  doubt  as  to  its  meaning  the 
Gelasian.  This  remark  is  applicable  to  the  designations 
used  in  the  catalogue  of  St.  Eiquier.  As  to  John  the 
Deacon,  who  lived  at  Eome,  we  may  imagine  that  in 
his  case  the  term  Codex  Gelasianus  might  be  applied  to 
some  other  form  of  the  Eoman  Sacramentary.  But  this 
supposition  must  be  set  aside,  since  John  the  Deacon 
speaks  of  the  Sacramentary  anterior  to  St.  Gregory  in 
terms  which  are  exactly  applicable  to  the  text  which 
we  have  now  under  consideration.  It  is,  indeed,  much 
longer  than  that  of  the  Gregorian  Sacramentary  (multa 
subtraluns) ;  the  formularies  common  to  both  are  almost 
always  the  same  {jjauca  convertens)  ;  it  is  divided  into 
several  books,  whereas  the  Gregorian  Sacramentary  com- 
prises only  one  {in  unius  lihri  volumine  coartavit).^ 

The  question  now  arises,  why  the  name  Gelasian  was 
applied  to  this  Liher  Sacramentorum  ?  The  title  in  the 
manuscript  of  the  Vatican  and  of  St.  Gall  (that  of  Eheinau 


•  Delisle,  p.  85 ;  cf.  supra,  p.  125,  note  2. 

^  I  am  not   quite   clear  what  John  the    Deanon   means  by  the  words 
nonnulla  vero  superadiciens  pro  exponendis^  evangelicis  lectionibus. 

K 


128      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

has  no  heading)  is  simply  Liber  Sacramentorum  Romanae 
Ecclesiae,  without  the  name  of  any  Pope.  As  to  the  text 
itself,  it  contains  a  great  number  of  things  posterior,  not 
only  to  St.  Gelasius,  but  to  St.  Gregory.  It  is  therefore 
not  the  Sacramentary  itself  that  can  have  suggested  its 
attribution  to  Gelasius,  neither  can  I  believe  that  it  was 
handed  down  by  tradition.  The  Gelasian  Sacramentary  is 
derived  from  official  books  which  were  in  use  in  Eome 
about  the  end  of  the  seventh  century.  It  is  not  easy  to 
believe  that  at  that  date  a  Gelasian  Liturgy  existed  at  Eome, 
At  that  period  everything  followed  the  Gregorian  tradition, 
not  that'  there  was  any  shrinking  from  the  introduction 
of  needful  modifications,  but  even  when  changes  were  made, 
they  were  supposed  to  follow  on  the  lines  of  the  Gregorian 
use.  It  was  from  this  method  of  representing  things  that 
the  appellation  of  Gregorian  Sacramentary  was  applied  with- 
out the  slightest  hesitation  by  Pope  Adrian  to  a  b-^ok 
much  later  than  St.  Gregory's  date.  If  the  Eoman  books 
that  we  find  in  use  in  France  before  the  time  of  Adrian 
and  Charlemagne  had  borne  the  name  of  any  Pope,  it 
would  doubtless  have  been  that  of  St.  Gregory.  We  can, 
however,  without  having  recourse  to  a  far-fetched  tradition, 
explain  how  the  designation  of  Gelasian  Sacramentary  arose. 
It  appears  to  have  been  first  used  by  Prankish  scholars 
of  the  ninth  century,  who  moved  in  a  sphere  in  which 
liturgical  matters  and  ecclesiastical  history  were  of  absorb- 
ing interest.  The  Liter  Pontificalis  was  known  to  these 
writers,  and  was  regarded  as  a  great  authority.  When  its 
pages  were  consulted  for  information  concerning  the  books 
of  the  Eoman  Liturgy,  it  was  indeed  rightly  found  that 
St.  Leo  and  St.  Gregory  had  added  some  words  to  the 
canon  of  the  Mass,  but  that  St.  Gelasius  was  the  only  Pope 
who  is  mentioned  by  his  biographer  as  the  author  of  a  Liber 
Sacramentorum.  Again,  on  closer  inspection,  it  is  clear  that 
in  the  life  of  Gelasius  merely  prefaces  and  isolated  prayers 


BOOKS   OF  THE   LATIN   KITE.  129 

are  attributed  to  him,  and  not  a  systematic  and  official 
collection.^  This,  however,  proved  sufficient  to  give  rise 
to  the  idea  that  G-elasius  had  put  forth  a  Sacramentary. 
On  the  arrival  of  Pope  Adrian's  missive,  the  Franks  had 
found  themselves  face  to  face  with  a  Sacramentary  attri- 
buted to  St.  Gregory,  and  differing  from  that  which  they 
had  known  hitherto.  Thenceforward  the  latter  could  be 
as  none  other  than  that  of  Gelasius,  and  this  idea  havino- 
once  taken  hold  of  the  minds  of  teachers  like  Alcuin  and 
others,  it  was  inevitable  that  it  should  spread  widely  and 
rapidly.  Among  the  branches  of  study  over  which  these 
learned  men  presided,  there  were  few  of  greater  importance 
and  of  more  practical  application  than  that  of  the  Liturgy, 
The  Gelasian  Sacramentary  became  a  subject  of  teaching 
in  the  schools,  and  its  position  thenceforward  was  im- 
pregnable.^ 

In  our  opinion,  no  weight  can  be  attached  to  this 
designation.  By  the  term  Gelasian  Sacramentary  we 
must  understand  a  Eoman  liturgical  collection  introduced 
into  France  some  time  before  Adrian,  and  certainly  sub- 
sequently to  St.  Gregory.     This  conjecture  as  to  the  date 


1  "  Fecit  etiam  et  sacramentorum  praefationes  et  orationes  cauto  aermone  " 
(Liber  Pont,  vol.  i.  p.  235).  In  some  copies  of  the  Be  Scriptoribus  of 
Gennadius,  we  find  a  notice  of  Gelasius,  in  which  he  is  said  to  have 
written  afterwards,  '' tractatus  diversarum  scripturarum  et  sacramentorum" 
(Ibid.,  p.  257). 

2  This  explanation  is  a  pure  hypothesis.  But  in  spite  of  its  not 
having  been  accepted  by  all  those  who  are  concerned  with  the  subject, 
no  better  one  has  as  yet  been  put  forward.  It  has  been  suggested  that 
the  Koman  Sacramentary  might  have  been  introduced  into  Gaul  by  St. 
CsesariuB,  under  the  name  of  Gelasius,  but  this  is  quite  inadmissible. 
St.  Csesarius,  as  is  seen  by  his  Homilies,  never  used  any  except  the 
Gallican  Liturgy.  Wilson  (op.  cit.,  p.  Isi.)  properly  remarks,  that  if  Alcuin, 
or  whoever  the  compiler  of  the  supplements  to  the  Gregorian  Sacramentary 
may  have  been  (supra,  p.  121),  had  found  the  name  of  Gelasius  in  the 
Gelasian  Sacramentary,  he  could  hardly  have  refrained  from  using  it  to 
authenticate  his  additions. 


130    CHEiSTiAN  woeship:  its  oeigin  and  evolution 

of  the  collection  may  be  confirmed  by  a  more  careful  study 
of  the  manuscripts. 

The  most  ancient  of  them,  No.  316  of  Queen  Chris- 
tina's collection,  is,  in  the  opinion  of  Mons.  Delisle,^  "of 
the  seventh  or  beginning  of  the  eighth  century."  This 
opinion  is  confirmed  by  internal  evidence.  We  find,  for 
instance,  no  mention  in  it  of  the  stations  for  the  Thursdays 
in  Lent  instituted  by  Gregory  II.  (715-731).  The  Eoman 
original  was  therefore  earlier  than  the  death  of  that  Pope. 
On  the  other  hand,  we  find  in  it  certain  things  which  could 
not  have  been  introduced  before  the  seventh  century,  viz,  a 
capitulum  Sancti  Oregorii  papae  ^  (I.  21),  the  Wednesday, 
Friday,  and  Saturday  stations  before  the  First  Sunday  in 
Lent,  the  four  festivals  of  the  Virgin,  and  that  of  the 
Exaltation  of  the  Cross.  The  latter  five  festivals  are  posterior 
to  the  time  of  St.  Gregory  (d.  604)  and  earlier  than  Pope 
Sergius  (687-701) ;  ^  that  of  the  Exaltation  must  have  doubt- 
less been  introduced  after  the  discovery  of  the  true  cross 
by  Heraclius  (628).  We  cannot  therefore  determine  within 
a  century  (628-731)  the  date  of  the  Eoman  original  of  our 
Sacramentary. 

I  call  it  the  Eoman  original.  I  ought  rather  to  say  the 
Eoman  model,  or  framework,  for  the  Gelasian  manuscripts 
are  far  from  having  preserved  for  us  a  Eoman  text,  free 
from  all  interpolations.  In  the  most  ancient  copy  all 
topographical  indications  have  disappeared,  Not  one  of 
the  basilicas  in  Eome  is  mentioned.  All  the  prayers 
having  reference  to  certain  observances  peculiar  to  Eoman 
ritual   are  likewise  suppressed,    such   as   the    Mass   of  St. 


1  Op.  cit.,  p.  68.     Cf.  Bibl.  de  VJ^coIe  des  Chartes,  1876,  p.  476. 

*  The  name  of  St.  Gregory  occurs  in  the  Canon  of  the  Mass,  where 
it  could  not  have  been  introduced  until  some  time  after  his  death.  But 
these  are  details  which  vary  in  the  different  manuscripts,  and  which  we 
cannot  trace  to  the  original  with  any  certainty. 

3  Liber  Pont,  pp.  379,  381. 


BOOKS    OF   THE   LATIN    KITE.  131 

Anastasia  for  Christmas  Day,  the  Greater  Litany  (April 
25),  the  processions  at  the  Easter  vespers,  and  the  collects 
on  certain  festivals.  These  belong  to  the  course  of  the 
ecclesiastical  year  at  Rome,  and  are  essentially  Eoman 
formularies,  though  appropriated  to  the  use  of  other 
countries. 

The  Sacramentary  known  as  No.  316  was  drawn  up  in 
France,  probably  for  the  Abbey  of  St.  Denis,  whose  three 
patrons  are  mentioned  in  the  Canon  of  the  Mass,  before  St. 
Hilary  and  St.  Martin.  The  two  other  manuscripts,  those  of 
Eheinau  and  St.  Gall,  are  also  Frankish  in  origin.  It  is  in 
France,  moreover,  that  we  find  the  manuscripts  which  the 
Carlo vingi  an  liturgiologists  made  use  of  to  supplement 
the  Sacramentary  of  Adrian.  These  manuscripts,  with  the 
exception  of  that  of  St.  Gall,  agree  in  employing  certain 
significant  variations  in  the  prayers  for  the  Sovereign  in 
the  office  for  Good  Friday.  The  Sacramentary  of  Adrian 
mentions  the  Eoman  Emperor  only,  and  does  not  asso- 
ciate with  him  the  Frankish  Sovereign.  In  the  Gelasian 
Sacramentary,  the  formularies  are  modified  as  follows  : — 
Oremus  et  pro  christianissimo  imperatore  vel  eege  nosteo 
illo.  .  .  .  Bespice  propitius  ad  Bomanum  SIVE  fkancokum 
henignus  impermm} 

The  modifications,  however,  are  not  limited  to  the 
suppression  of  peculiarities  relating  to  the  city  of  Eome,  and 
to  the  region  subject  to  the  Empire.  There  are  others, 
of  a  purely  liturgical  nature,  which  indicate  a  combination 
of  the  Eoman  and  Galilean  uses.  These  are  mostly  met 
with  in  the  rite  of  Ordination.     I  will  merely  point  out  the 


^  The  correction  was  not  made  at  first  in  the  text  of  the  Masses 
Tempore  belli  et  Pro  regibus,  which  figure  in  the  third  book  of  the  Gelasian 
Sacramentary  under  the  Nos.  57-62.  The  prayers  in  these  Masses  almost 
all  recur  in  the  supplement  of  the  Gregorian  Sacramentary,  Nos.  83-87. 
With  a  single  exception,  No.  83,  the  word  Ckristianus  is  always  found 
substituted  for  that  of  Romanus. 


132     CHRISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION, 

principal  instances,  as  I  shall  have  to  return  to  this  subject 
later  on.  At  the  end  of  the  benediction  of  the  sub-deacon 
(I.  96)  we  find  a  formulary  entitled  Consecratio  manuum, 
which  is  evidently  out  of  place,  for  the  consecration  of 
hands  was  never  employed  in  the  case  of  subdeacons.  This 
formulary,  moreover,  belongs  to  the  rite  of  the  ordination 
of  priests  according  to  the  Galilean  use.  It  cannot  pos- 
sibly have  been  Eoman.  We  know,  indeed,  from  most 
trustworthy  documents,  that  the  consecration  of  hands 
did  not  form  part  of  the  ordination  rites  in  use  at 
Eome.  We  are  here  confronted,  therefore,  with  a  Galilean 
interpolation. 

This  is  not  an  isolated  instance.  The  whole  of  the  ritual 
of  the  minor  orders,  as  it  appears  in  sections  I.,  95,  96,  of 
the  Gelasian  Sacramentary,  is  Galilean  from  end  to  end. 
It  is  headed  by  the  rubric  Incipit  ordo  de  sacris  ordinibus 
benedicendis.  Next  follows  an  instruction  with  regard  to  the 
conditions  of  age,  etc.,  for  receiving  orders,  copied  from  the 
decretal  sent  by  Pope  Zosimus  to  Hesychius  of  Salona.^ 
Then  follow  the  first  ten  chapters  of  the  Statuta  Ecclesiae 
Antigua,  as  to  the  ordination  or  installation  of  bishops, 
priests,  deacons,  sub-deacons,  acolytes,  exorcists,  readers, 
doorkeepers,  cantors,  consecrated  virgins.  This  document, 
which  is  often  assigned  to  the  fourth  Council  of  Carthage, 
is  in  reality  a  decree  of  Galilean  origin,  promulgated  in  the 
province  of  Aries  towards  the  end  of  the  fifth  century.  The 
whole  of  the  above  serves  as  a  preface  to  the  Benedictiones 
super  eos  qui  sacris  ordinibus  benedicendi  sunt,  benedictions, 
as  we  shall  see  later  on,  which  were  not  in  use  at  Eome  at 
all.  The  compiler  who  inserted  this  long  excerpt,  had  before 
him  a  Galilean  text  embracing  all  the  various  orders.  As  far 
as  the  benedictions  are  concerned,  he  restricted  himself  to  the 
forms  connected  with  the  minor  orders,  those  for  the  major 

»  Jaffe,  339,  c.  3. 


BOOKS   OF  THE   LATIN   RITE.  133 

orders  being  found  in  another  place,  but,  by  an  oversight, 
at  the  end  of  the  formularies  relating  to  the  subdeacons, 
the  compiler  has  left  a  fragment  of  the  rite  for  the  ordi- 
nation of  priests. 

These  interpolations  are  not  isolated  instances,  as  I  shall 
soon  have  occasion  to  point  out. 

In  the  arrangement  of  the  various  festivals,  there  are  often 
discrepancies  between  the  Gelasian  and  Gregorian  Sacra- 
mentaries.  The  former  inserts  certain  festivals  which  the 
latter  omits,  and  vice  versa.  Now,  it  must  be  remarked  that 
in  these  divergencies  the  Gregorian  has  the  support  of  the 
Leonian  Sacramentary,  of  which  I  shall  speak  later  on ; 
that  is  to  say,  it  has  on  its  side  a  purely  Eoman  com- 
pilation, free  from  any  Frankish  or  Galilean  influence.  The 
Leonian  never  mentions  any  festival  characteristic  of  the 
Gelasian  Sacramentary.  On  the  contrary,  it  contains  several 
festivals  peculiar  to  the  Gregorian,  namely,  those  of  the 
Seven  Brothers  (July  10),  St.  Stephen,  the  Pope  (August  2), 
SS.  Felicissimus  and  Agapitus  (August  6),  SS.  Eelix  and 
Adauctus  (August  30),  and  S.  Chrysogonus  (November  24). 
It  inserts,  moreover,  although  out  of  its  proper  place,  the 
anniversary  of  St.  Silvester,  a  festival  unknown  to  the 
Gelasian  Calendar,  and  finally,  as  in  the  Gregorian  Sacra- 
mentary, it  places  the  Feast  of  St.  Euphemia  on  September 
16,  whereas  the  Gelasian  assigns  it  to  April  13.^  This  last 
divergence,  which  is  also  met  with  in  the  Hieronymian 
Martyrology  and  in  the  Mozarabic  Missal,  may  well  have 
been  suggested  by  the  Gallican  use.  The  same  may  be  said 
of  the  festivals  of  the  Invention  of  the  True  Cross  and  the 
Martyrdom  of  St.  John  Baptist,  which  are  inserted  in  the 
Gallican  liturgical  books,  but  for  which  no  Eoman  docu- 
ment can  be  cited  as  an  authority.     I  would  also  point  out 


'  This  is  also  the  day  on  which  this  festival  is  marked  in  the  Calendar 
of  Carthage  and  in  all  the  Greek  calendars. 


134     CHRISTIAN   WOKSHIP:   ITS   ORIGIN   AND   EVOLUTION, 

the  expression  post  clausum  Paschae,  applied  to  the  Sundays 
between  the  octave  of  Easter  and  the  festival  of  Pentecost. 
This  term  is  found  in  the  Missale  Gotliicum  and  in  the 
Lectionary  of  Luxeuil,  both  of  them  GaUican  books,  Gregory 
of  Tours  uses  it/  but  it  is  not  met  with  in  the  books  of 
purely  Eoman  type. 

These  details  are  sufficient  to  show  that  the  Gelasian 
Sacramentary  cannot  be  regarded  as  affording  uniform 
evidence  to  the  customs  of  the  Eoman  Chm-ch.  It  is,  both 
as  regards  its  origin  and  its  text  as  a  whole,  a  Koman  book, 
but  one  which  has  undergone  many  modifications  in  a 
GaUican  direction. 


3.   The  Missale  Francorum, 

The  Missale  Francorum  should  be  assigned  a  place  beside 
the  Gelasian  Sacramentary.  This  manuscript  is  now  in  the 
Vatican,^  and  figures  as  No.  257  in  the  collection  of  Queen 
Christina.  Before  it  found  its  way  into  the  Petau  Library, 
from  whence  it  passed  into  that  of  the  Queen,  it  had  lain 
for  a  considerable  time  in  the  Abbey  of  St,  Denis,  where 
it  was  known  as  early  as  the  thirteenth  century.  It  is 
written  in  uncials,  and  must  be  attributed  to  the  end  of  the 
seventh  or  the  beginning  of  the  following  century.  Its 
Frankish  origin  is  undoubted.  In  the  State  prayers,  the 
regnum  Francorum  has  everywhere  been  substituted  for  the 
Eoman  Empire. 

This  manuscript  is  merely  a  fragment.  It  contains, 
first,  Ordinations,  the  Benediction  of  Virgins  and  Widows, 


»  Gloria  Ckmf.,  47. 

^  Delisle,  op.  cit.,  No.  4.  The  text  has  been  published  by  Tommasi 
(op.  cit),  by  Mabillon,  in  his  De  Liturgia  Gallicana,  and  by  Muratori 
(fip.  cit.). 


BOOKS   OF   THE   LATIN   RITE.  135 

the  Consecration  of  Altars,  followed  by  eleven  Masses,  of 
which  the  first  is  pro  regihus,  the  second  in  commemoration 
of  St,  Hilary,  the  rest  for  the  common  of  saints,  or  for 
other  purposes.  The  collection  ends  with  the  Canon  actionis, 
that  is  to  say,  the  Eoman  Canon,  which  breaks  off  with  the 
manuscript  itself  at  the  Nobis  quoque. 

All  the  Masses  contained  in  this  Sacramentary  are 
Eoman  in  style  and  ritual.  Here  and  there,  however,  we 
meet  with  a  few  Galilean  rubrics,  such  as  post  prophetiam, 
ante  nomina.  At  the  beginning,  the  ordination  prayers 
exhibit  an  unusual  complexity,  and  in  this  section  in- 
teresting resemblances  may  be  pointed  out  between  the 
Missale  Francorum  and  the  Gelasian  Sacramentary.  I 
am  of  opinion,  however,  that  they  have  not  been  taken  one 
from  the  other,  nor  that  they  are  both  copied  from  one 
original. 


4.  The  Leonian  Sacramentary, 

Joseph  Bianchiai,  in  1735,  was  the  first  to  publish^  the 
text  of  this  Sacramentary,  which  had  been  found  shortly 
before  in  the  Chapter  Library  at  Verona.  It  is  an  uncial 
manuscript,  and,  in  the  opinion  of  M.  Delisle,  of  the 
seventh  century,^  The  beginning  of  it  is  mutilated,  so 
that    out    of    the    twelve    sections,    corresponding    to    the 


1  In  vol.  iv.  of  the  Anastasius  Bibliothecarius  of  his  uncle,  Fr. 
Bianchini.  This  edition  was  reproduced  by  Muratori  in  vol.  i.  of  his 
Liturgia  Romana  vetus  (1748).  The  brothers  Bailerini  have  published, 
another,  collated  with  the  original  manuscript,  in  their  edition  of  the  works 
of  St.  Leo.  This  is  the  edition  found  in  Migne's  Patrologia  Led.,  vol.  Iv, 
Of.  Delisle,  No.  1.  A  new  edition,  still  more  critical,  and  very  convenient 
to  consult,  has  been  lately  published  at  Cambridge  by  Mr.  Feltoe  (<S'acra- 
mentaiium  Leonianum,  University  Press,  1896). 

^  Op.  cit.,  p.  65. 


136      CHRISTIAN   WOESHIP  :    ITS   ORIGIN  AND   EVOLUTION. 

twelve  months  of  the  year,  nine  only  are  now  remain- 
ing, and  the  fourth,  that  of  the  month  of  April,  is 
incomplete.  The  loss  of  the  first  three  months  is  much 
to  be  regretted,  for  these  contained  the  paschal  ceremonies, 
which  constitute  the  most  interesting  part  of  the  Sacra- 
mentaries. 

"What  remains  of  the  month  of  April  is  divided  into 
thirty-nine  sections,  comprising  as  many  ^  Masses  in  honour 
of  various  martyrs.  The  martyrs  are  not  mentioned  by 
name,^  so  that  the  formularies  may  be  used  in  commemora- 
tion of  any  martyr.  The  month  of  May  contains  the  Masses 
of  the  Ascension,  of  Pentecost,  and  of  the  summer  Ember 
days.  In  the  month  of  June  we  have  the  Masses  in  honour 
of  St.  John  Baptist,  SS.  John  and  Paul,  and  the  Apostles 
Peter  and  Paul.  In  July  the  only  festival  given  is  that 
of  the  Seven  Brothers.  These  are  followed  by  a  considerable 
number  of  Masses  and  prayers  for  divers  occasions.  In 
the  month  of  August  we  find  a  still  greater  number  of 
festivals — that  of  Pope  St.  Stephen  (August  2),  that  of 
SS.  Xystus,  Pelicissimus,  and  Agapitus  (August  6),  that 
of  St.  Laurence  (August  10),  that  of  SS.  Hippolytus  and 
Pontianus  (August  13),  and  SS.  Adauctus  and  Felix  (August 
30).  In  September  we  have  the  festivals  of  SS.  Cornelius 
and  Cyprian  (September  14),  St.  Euphemia  (September  16), 
of  the  dedication  of  the  Church  of  St.  Michael  on  the  Via 
Salaria  (September  30),  followed  by  the  autumn  Ember 
days,  the  prayers  used  at  ordinations  and  for  the  natale  of 
bishops,  priests,  and  deacons,  for  the  benediction  of  virgins, 
and  for  marriages.     There   are  no  festivals  in  the  month 

*  And  even  a  few  more.  The  numbers  are  sometimes  incorrectly  placed, 
80  that  two  Masses  are  given  under  one  heading. 

*  These  Masses  were,  however,  drawn  up  at  the  outset  for  the  anniver- 
saries of  specified  martyrs,  of  whom  they  originally  contained  the  names. 
But  these  have  been  suppressed,  although  two  of  them  still  remain, 
those  of  St.  Tibm-tius  (No.  6),  and  St.  Gregory,  or  rather  St.  George 
(No.  38). 


BOOKS   OF  THE  LATIN   RITE.  137 

of  October,  but  merely  Masses  de  siccitate  temporis  and 
super  defunctos.  In  November  we  find  the  festivals  of  the 
Four  Crowns,  of  St.  Cecilia,  of  SS.  Clement  and  Felicitas, 
Chrysogonus  and  Gregory,  and  also  of  St.  Andrew,  There 
is  no  entry  in  the  month  of  December  until  the  Christmas 
Masses,  which  are  followed  by  the  festivals  of  St.  John  the 
Evangelist,  the  Holy  Innocents,  and  the  winter  Ember 
days. 

To  what  date  are  we  to  assign  this  collection  ? 

It  contains,  at  the  end  of  the  month  of  October,  a  prayer 
composed  for  the  burial  or  funeral  anniversary  of  Pope 
Simplicius,  who  died  in  483,  but  this  date  would,  I  believe, 
be  far  too  early. 

Many  of  the  prayers,  indeed,  allude  to  the  times  in  which 
the  Eomans  were  besieged,  surrounded  by  their  enemies, 
and  exposed  to  massacre  and  pillage.  Others  express 
thanksgiving  to  God  after  a  victory  or  a  deKverance. 
Among  the  latter  I  would  point  out  one  which  is  the  Secreta 
of  a  Mass  occurring  in  the  month  of  July,  and  denoted  by 
the  number  28.  It  will  be  seen  that  this  Mass  has  no  con- 
nection with  the  month  of  July,  but  ought  to  be  relegated 
to  Eastertide.  This  is  but  one  out  of  numberless  instances 
of  the  disorder  which  characterises  the  whole  collection. 
The  Secreta  is  as  follows : — Munera  nomini  tuo,  Domine, 
cum  gratiarum  actione  deferimus,  qui  nos  ab  infestis  hostihus 
liheratos  paschale  sacramentum  secura  tribuis  mente  suscipere. 
The  besieging  and  pillaging  of  Eome  by  Alaric,  Genseric 
and  Eicimer,  all  took  place  in  the  summer  months,  and 
therefore  it  cannot  be  to  these  attacks  that  the  prayer 
under  consideration  alludes.  On  the  other  hand,  the 
long  siege  by  Vitiges,  which  lasted  a  whole  year,  was 
raised  in  the  month  of  March.  In  that  year  (538)  Easter 
Sunday  fell  on  the  4th  of  April.  The  coincidence  is 
noteworthy. 

It  might  be    possible    to   find  in  the  Veronese  text  of 


138      CHRISTIAN  WOESHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

the  Sacramentary  other  allusions  which  may  be  explained 
far  more  satisfactorily  by  attributing  them  to  the  anxiety 
felt  during  the  siege  of  537-538  than  to  any  other  occasions. 
Thus  we  find,  for  example,  in  the  Preface  of  another  Mass 
in  the  month  of  July  (xviii.  6),  the  following  words : — 
Agnoscimus  Domine  .  .  .  ad  peccantium  merita  pertinere  ut 
servorum  tuorum  labore  quaesita  sub  conspedu  nostro  manihus 
diripiantur  alienis,  et  quae  desudantibus  famulis  nasci  trihuis, 
ah  hostihus  patiaris  absumi.  In  the  year  537  it  was  the 
Goths  who  reaped  the  harvest  on  the  Eoman  campagna, 
and  from  the  tops  of  the  city  walls  the  Eomans  must  have 
watched  with  sorrow  the  operation  by  which  the  fruit  of 
their  own  labour  passed  into  the  hands  of  the  besiegers. 
It  is  for  other  reasons  quite  impossible  to  assign  this  prayer 
to  the  time  of  Alaric  and  Genseric.  It  was  the  city  rather 
than  the  campagna  that  suffered  from  the  pillaging  of  the 
Visigoths  and  the  Vandals.  Had  it  referred  to  them,  we 
should  certainly  find  somewhere  in  that  long  list  of  Masses 
tempore  hostili,  some  allusions  to  the  sack  of  public  buildings, 
churches,  and  private  houses.  When  these  invaders,  more- 
over, appeared  before  the  walls  of  Eome,  the  season  was 
too  far  advanced  for  the  harvesting  to  be  still  proceeding. 
On  the  other  hand,  everything  can  be  satisfactorily  explained 
by  the  hypothesis  that  it  refers  to  the  Ostrogoths  and 
the  siege  of  537-538.  On  the  other  hand,  however,  as  the 
Eomans  were  often  besieged  during  the  wars  with  the 
Goths,  and  later  on  during  the  Lombardic  invasion,  I 
would  not  like  to  af&rm  that  it  was  this  particular  siege  by 
Vitiges  that  was  actually  in  question.  The  latter  is  the 
earliest  to  which  we  can  assign  it,  and  I  do  not  press  the 
point  further. 

The  earliest  limit  having  been  thus  determined,  it 
remains  to  be  seen  whether  a  more  definite  one  can  be 
found  for  the  latest  date  than  that  furnished  by  palaeography. 
I  do  not  think  that  we  need  look  later  than  the  time  of 


BOOKS  OF  THE  LATIN  EITE.  139 

St.  Gregory.  It  is  true  that  the  Sacramentary  contains  the 
name  of  a  St.  Gregory  in  two  places ;  but  even  if  there 
be  not  a  copyist's  error  between  the  two  names  Georgius 
and  Gregorius — an  error  of  frequent  occurrence  in  the  manu- 
scripts— it  cannot,  in  any  case,  be  St.  Gregory  the  Pope,  as 
the  saint  in  question  is  a  martjrr.  Besides  this,  the  Pope  of 
that  name  decreed  that  the  prayer  Hanc  igitur  oblationem, 
in  the  Canon  of  the  Mass,  should  from  this  time  forward 
conclude  with  the  words,  diesgite  nostras  in  tua  'pace  disponas 
atque  ah  aeterna  damnatione  nos  eripi  et  in  electorum  tuorum 
jubeas  grege  numerari.  It  is  true,  indeed,  that  the  Canon  of 
the  Mass  is  missing  in  the  Verona  manuscript.  It  must  have 
been  at  the  beginning,  in  the  part  now  lost.  The  prayer 
Mane  igitur,  however,  occurs  a  certain  number  of  times  in 
the  remainder  of  the  text,  yet  never  once  with  the  Gregorian 
ending.  As  we  do  not  find  elsewhere  any  other  indication 
of  a  date  posterior  to  that  of  St.  Gregory,  we  shall  not  be  far 
wrong  in  attributing  the  old  Veronese  Sacramentary  to  the 
middle  or  end  of  the  sixth  century. 

It  must  be  a  purely  Koman  book,  not  only  because  of 
the  absence  of  any  traces  of  Gallican  elements  in  it,  or 
because  in  the  State  prayers  it  always  makes  mention  of 
the  Eoman  Empire  with  peculiar  loyalty,  but  because  it 
exhibits  on  every  page  those  topographical  touches  which 
enable  us  to  distinguish  between  a  text  drawn  up  for  the 
Church  of  Eome  locally,  and  one  which  is  merely  in  con- 
formity with  the  Eoman  use.  The  rubrics  which  announce 
the  festivals  of  the  saints  often  designate  the  place  of  the 
station  with  marked  topographical  precision.  Thus  we  have 
VI  id.  Jul.  natale  sanctorum  Felicis,  Philippi,  in  cymiteeio 
Priscillae  ;  Vitalis  et  Martialis  et  Alexandri,  in  cymiteeio 
JoEDANOEUM ;  ^  et  Silani,  IN  cymiteeio  Maximi,  via  Salaeia  ; 
et  Januarii,  in  cymiteeio  Peaetextati,  via  Appia  ; — ///  non 
Aug.,   natale  sancti    Stephani,   in   cymiteeio    Callisti,    via 

'  Felton,  Sacram.  Leon.,  reads  Jornaeum  and  Peaetextatae. 


140      CHRISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Appia; — VIII  id.  Aug.,  natale  sancti  Xysti,  IN  CYMITEEIO 
Callisti;  et  Felicissimi  et  Agapiti,  IN  cymiterio  Praetex- 
TATi,  VIA  Appia; — jprid.  hal.  Oct.,  natale  hasilicae  Angeli  in 
Salaria.  This  last  festival  is  that  of  the  dedication  of  a 
Church  in  the  environs  of  Eome.  Another  dedicatory  Mass 
in  honour  of  St.  Stephen  is  found  among  the  Masses  for 
the  month  of  August;^  it  must  be  referred  either  to  the 
Church  on  the  Via  Latina,  or  to  that  on  the  Coelian.  The 
Preface  of  one  of  these  Masses,  in  honour  of  SS,  John  and 
Paul,^  takes  for  granted  that  the  officiating  priest  is  at 
Eome  and  in  the  Church  dedicated  to  the  two  martyrs. 
The  same  remark  is  applicable  to  the  Masses  in  honour 
of  the  apostles  Peter  and  Paul,  and  many  others.  Among 
the  services  for  the  departed,^  several  formularies  presuppose 
that  those  present  are  at  San  Lorenzo  fuori  le  mura,  and 
that  the  prayers  are  offered  for  one  of  the  Popes  interred 
in  that  Church.*  It  is  unnecessary  to  press  the  point 
further.  The  Eoman  origin  of  this  collection  is  clearly 
evident. 

On  the  other  hand,  we  must  beware  of  regarding  it 
as  an  official  book.  It  is  a  private  compilation,  in  which 
various  materials  of  different  age  and  authorship  have 
been  gathered  together  without  much  attempt  at  order. 
We  find  in  it,  indeed,  the  Stational  Masses  for  the 
great  festivals  and  for  the  Ember  days,  but  besides  these 
necessary  offices  there  is  a  vast  amount  of  superfluous 
matter.  In  the  other  Sacramentaries,  the  compilers 
have  confined  themselves  to  giving  one  Mass  for  each 
station.  In  the  Gelasian  we  sometimes  find  two  prayers 
where  the  Gregorian  gives  only  one  (p.  141),  but  one  of 
these  is  merely  a  variant,  or  an  alternative  prayer.     In  the 

»  Muratori,  pp.  388,  389. 
^  Ibid.,  p.  329. 

*  Ibid.,  p.  453. 

*  Zosimus,  Xystus  III.,  Hilary. 


BOOKS   OF   THE   LATIN   EITE.  141 

Verona  manuscript  the  alternatives  are  far  greater  in  number. 
There  are  five  Masses,  for  instance,  for  the  festival  of  St. 
Cecilia,  nine  for  Christmas  and  for  St.  Stephen's  Day,  eight 
for  St.  Sixtus,  fourteen  for  St.  Laurence,  twenty-eight  for 
SS.  Peter  and  Paul,  and  so  forth ;  as  to  private  Masses,  they 
are  given  ad  liMtum,  and  are  legion. 

In  this  enormous  collection  there  is,  as  I  have  remarked, 
more  material  than  arrangement.  Thus  the  Whitsuntide 
Mass  is  inserted  among  the  Masses  for  the  summer  Ember 
days ;  while  under  the  rubric  which  announces  the  anni- 
versary of  Pope  St.  Stephen,  on  the  3rd  of  August,  we  find 
only  the  Masses  in  honour  of  St.  Stephen,  the  first  martyr. 
These  latter,  on  the  contrary,  do  not  appear  in  their  proper 
place,  that  is,  between  the  festivals  of  Christmas  and  St.  John 
the  Evangelist.  The  Ember  days  in  December  are  placed 
after  Christmas.  Several  Masses  pro  diversis,  or  for  the 
general  office  of  martyrs,  are  found  in  impossible  months. 
There  are  some,  in  July,  which  presuppose  that  the  festival 
of  Easter  is  still  being  kept.  Masses  to  be  said  on  a  vigil 
are  placed  after  the  festival  which  they  are  supposed  to 
precede.  It  would  be  impossible  for  an  official  book  to 
exhibit  such  a  state  of  disorder. 

It  should  be  added  that  the  manuscript  contains  a 
certain  number  of  compositions  the  presence  of  which  is 
inexplicable  in  such  a  book.  The  brothers  Ballerini  have 
pointed  out  a  contradiction  between  the  decree  of  Gelasius 
Be  recipiendis  et  non  recipiendis  libris  and  one  of  the  Masses 
in  the  Sacramentary  in  question.  It  is  stated  in  the  latter  ^ 
that  the  apostles  Peter  and  Paul  suffered,  indeed,  on  the 
same  day,  but,  tempore  discreto,  in  different  years.  'Now,  the 
decree  of  Gelasius  holds  this  belief  to  be  heretical  gossip, 
sicut  haeretici  garriunt.  This  contradiction  would  be  a 
serious   one   if  it  were  certain,   as   the  brothers   Ballerini 

'  Muratori,  p.  344. 


142      CHRISTIAN   WORSHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

suppose,  that  the  decree  concerning  the  books  is  really 
attributable  to  Gelasius,  or,  indeed,  to  any  Pope.  As  this 
point  appears  to  me  to  be  difficult  of  solution,  I  shall 
confine  myself  to  pointing  out  a  certain  number  of  prefaces 
in  the  Sacramentary  which  give  expression  to  unexpected 
and  rather  startling  sentiments.  There  are  actual  declama- 
tions against  monks,  unworthy  monks  it  is  true,  but  such 
declamation  in  any  case  is  singular.  God  is  called  to 
witness  that  His  Church  now  contains  false  confessors  ^ 
mingled  with  the  true ;  enemies,  slanderers,  are  mentioned, 
proud  ones  who,  esteeming  themselves  better  than  others, 
harm  them,  who  present  themselves  under  a  pious  external 
garb,  suh  specie  gratiae,  but  with  the  intent  to  injure. 
The  necessity  of  guarding  against  these  is  urged ;  the 
wisdom  of  the  serpent  must  be  joined  to  the  harmless- 
ness  of  the  dove ;  improvident  kindness  must  not  be 
indulged  in;  it  is  right  indeed  to  forgive,  but  we  must 
also  defend  ourselves.  Sometimes  the  offensive  is  assumed. 
It  is  urged  that  these  censors  are  not  so  worthy  as  they 
think  themselves.  If  they  do  not  perceive  their  own  weak- 
ness, their  own  baseness,  others  can  perceive  it,  and  God 
first  of  all.  It  is  in  vain  that  they  make  honeyed  speeches, 
that  they  wrest  the  Holy  Scriptures ;  it  is  known  that  they 
go  to  seek  Christ  specially  in  the  secret  chambers  of  others. 
They  will  be  judged  by  their  conduct,  and  not  by  their 
words.  These  deceitful  workers  seek  to  explore  the  liberty 
which  the  Church  has  in  Christ  that  they  may  bring 
it  to  a  shameful  servitude.  They  penetrate  into  houses, 
and  lead  captive  silly  women  laden  with  sins ;  apt  to 
appropriate  for  their  own  use  not  only  the  fortune  of 
widows,  but  even  of  married  women.  To  judge  of  them 
by    their    external    conduct,    what    must    they   not   do   in 


^  Muratori,  p.  301.     "Confessor,"  in  the  language   of   the    fourth  and 
fifth  centuries,  often  means  an  ascetic — a  solitary  monk. 


BOOKS    OF   THE   LATIN   RITE.  143 

secret  ?  It  is  a  scandal  in  the  eyes  of  the  faithful,  and 
even  for  the  heathen  who  are  thereby  deterred  from 
baptism.^ 

I  am  minimising  matters ;  but  it  is  useless  to  press  the 
matter  further.  This  manner  of  putting  one's  adversaries  in 
the  pillory,  or  worse  than  the  pillory,  is  clearly  foreign  to  the 
recognised  methods  of  the  Eoman  Church.  The  compiler 
of  the  Sacramentary  could  not  have  invented  these  strange 
prayers,  for  it  is  scarcely  possible  for  them  to  have  been 
composed  in  the  sixth  century.  The  use  of  the  word  con- 
fessor in  the  sense  implied,  and  especially  the  mention  of 
a  still  numerous  pagan  public,  carries  us  back  rather  to 
the  end  of  the  fourth  century — to  the  time  of  Damasus  and 
Siricius,  for  instance,  when  religious  houses  for  men  were 
almost  unknown  at  Eome,  but  where,  on  the  contrary, 
were  a  considerable  number  of  isolated  ascetics,  of  the 
type  of  St.  Jerome,  Eufinus,  or  Pelagius.  It  is  well  known 
that  St.  Jerome  did  not  spare  the  Eoman  clergy.  One  is 
tempted  to  believe  that  they  did  not  allow  him  to  get 
the  better  of  them,  and  that  his  blows  were  sometimes 
returned.  These  disputes  must  have  been  frequently  re- 
newed, since  we  find  an  echo  of  them  even  in  the  pages  of 
the  Liturgy. 

It  is  certain,  moreover,  that  such  liturgical  scandals 
could  only  be  possible  in  small  communities,  in  little 
private  conventicles,  where  the  officiating  minister,  taking 
advantage  of  the  liberty  still  allowed  to  individual  caprice 
in  such  matters,  could  give  vent  to  his  spite.  It  was  a 
great  mistake  ever  to  have  written  such  things,  but  to 
have  made  a  collection  of  them  afterwards  and  inserted 
them  in  a  book  of  liturgical  texts  was  a  blunder  that  we 
should  not  be  likely  to  impute  to  the  rulers  of  the  Eoman 

'  Muratori,  p.  350,  et  seq. 


144    CHEISTIAN  worship:  its  origin  and  evolution. 

Church.  The  brothers  Ballerini,  therefore,  were  perfectly 
right  in  regarding  the  so-called  Leonian  Sacramentary  as 
a  private  collection  exhibiting  but  little  intelligence  in  the 
manner  in  which  it  is  drawn  up  and  arranged. 

This  Sacramentary  has  nevertheless  a  very  great  value. 
The  formularies  which  I  have  just  mentioned  are  relatively 
few  in  number,  and  are  the  exception.  With  regard  to 
the  others,  what  I  have  said  above  throws  no  doubt  on 
their  Eoman — indeed,  exclusively  Eoman  origin,  and  proves 
that  they  go  back  to  a  time  anterior,  in  some  cases  long 
anterior,  to  the  pontificate  of  St.  Gregory. 


5.  The  Boll  of  Ravenna, 

Signor  Ceriani  published  some  years  ago^  a  liturgical 
Eoll  belonging  to  the  collection  of  Prince  Antonio  Pio  of 
Savoy.  This  parchment,  which  is  11  feet  9  inches  in  length, 
in  spite  of  its  being  mutilated  at  the  beginning  and  ending, 
contains,  in  large  uncial  characters,  forty  prayers,  of  the 
Eoman  type,  relating  to  the  preparation  for  the  festival  of 
Christmas.  On  the  back  of  the  manuscript  have  been 
copied,^  in  minuscules  of  the  tenth  century,  seven  letters 
of  an  Archbishop  of  Eavenna  named  John,  and  another 
from  Pope  Sergius  III.  These  eight  documents  all  belong 
to  the  period  900-910.  The  letter  of  Pope  Sergius  was 
written  in  the  interests  of  the  Church  of  Eavenna,  and  the 
archbishop  acknowledges,  in  one  of  his  replies,  that  he 
has  read  it.  We  have,  therefore,  ground  to  believe  that 
the  whole  of  this  correspondence  came  originally  from  the 

^  n  rotolo  opistografa  del  principe  Antonio  Fio  di  Savoia,  in-fo,  Milan, 

1883.  This  memoir  has  been  re-edited  in  the  ArcMvio  Storico  Lombardo, 

1884,  p.  1,  et  seq. 

^  This   part  of  the    Eoll  has  been  re-edited  by  Herr  S.  Lowenfeld  in 
the  Neues  ArcMv.,  vol.  ix.  p.  515,  et  seq.,  with  an  historical  commentary. 


BOOKS   OF  THE  LATIN  RITE.  145 

metropolitan  archives  of  Eavenna.  The  liturgical  EoU,  on 
the  back  of  which  it  was  transcribed,  must  therefore  have 
the  same  provenance.  We  have  here,  then,  a  collection  of 
prayers  which  had  been  in  use  in  the  Church  of  Eavenna. 
One  of  them  only,  the  twenty- seventh,  is  found  in  any 
known  document  of  the  Eoman  Liturgy.  It  figures  in  one 
of  the  Masses  for  Christmas  Day  ^  in  the  Leonian  Sacra- 
mentary,  and  among  a  group  of  prayers  for  the  same  festival 
in  the  Gregorian  Sacramentary.^  The  Eavenna  prayers  are 
not  arranged  in  the  order  observed  in  the  Mass,  There 
is  no  attempt  at  any  distribution  of  this  kind,  for  they 
are  simply  placed  one  after  the  other.  They  could  have 
served  as  well  for  the  Office  as  for  the  Mass,  and  this 
circumstance  detracts  considerably  from  the  value  of  the 
Eavenna  EoU. 

It  is,  moreover,  difficult  to  assign  a  date  to  it.  The 
uncials  are  rather  coarsely  formed,  and  it  may  be  attributed 
with  equal  probability  to  the  eighth  or  ninth  as  well  as 
to  the  sixth  centuries. 

Mons.  Chatelain  has  pubKshed^  a  series  of  prayers, 
which  are  in  the  script  of  the  seventh  or  eighth  century, 
and  accompanied  by  a  certain  number  of  Tironian  notes,* 
from  a  manuscript  which  came  from  Bobbie*  They  number 
seventeen  in  all,  and  comprise  the  post  communio  prayer 
and  the  Seer  eta;  they  are  Eoman  in  type,  and  are  found  in 
the  Sacramentaries  of  that  use,  especially  in  the  Leonian 
Sacramentary,^ 


1  Muratori,  vol.  i.  col.  468. 

^  Ibid.,  vol.  ii.  col.  10. 

'  Introduction  a  la  lecture  des  notes  tironniennes,  Paris,  1900,  pi.  xiii.  p.  229. 

*  Ambros.,  O.  210  sup.,  fol.  46  verso. 

5  Signer  G.  Mercati,  who  was  the  first  to  draw  attention  to  this  text 
(Bendiconti  delV  Istituto  Lombardo,  1898,  p.  1211),  has  re-edited  it  with 
the  help  of  Mons.  Chatelain's  readings,  and  commented  on  it  in  the  Studi 
e  Testi  of  the  Vatican  Library,  No.  VII.,  p.  35. 

*  [The  shorthand  of  the  ancient  Romans. — Tr.] 


146      CHEISTIAN   WORSHIP:  ITS   OEIGIN   AND  EVOLUTION. 


6.  Ordines  Eomani. 

In  the  second  volume  of  his  Musaeum  Italicum}  Mabillon 
published  some  of  the  Ordines  Bomani,  or  ritual  directions  for 
different  ceremonies.  All  these  documents  are  not  of  the 
same  date,  and  it  is  possible  to  trace  in  them  modifications 
which  were  made  in  the  Pontifical  Liturgy  from  the  ninth 
to  the  fifteenth  centuries.  It  is  only  with  the  most  ancient 
that  we  have  to  deal  here,  and  we  must  of  course  put 
aside  those  which  correspond  to  the  Eoman  Liturgy  as  it 
has  been  modified  owing  to  various  influences,  whether  in 
France  or  at  Kome,  subsequent  to  the  ninth  century.  I 
shall  therefore  select  only  ISTos.  I.,  VII.,  VIII.,  and  IX. 
out  of  the  whole  series  of  the  Ordines.  The  first  of  these 
relates  to  the  liturgy  of  the  Mass,  the  second  to  baptism, 
and  the  two  others  to  the  ceremonies  at  ordination. 

We  must,  moreover,  distinguish  between  the  different 
parts  of  the  Ordo  Romanus  I.  as  it  is  published  by 
Mabillon.  The  whole  of  it,  indeed,  is  taken  from  manu- 
scripts of  the  ninth  century,  and  it  may  be  taken  for 
granted  that  all  of  it  existed  in  the  early  years  of  that 
century.  But  all  the  parts  do  not  exhibit  to  the  same 
extent  a  Eoman  impress. 

After  an  introduction  relating  to  the  apportioning  of 
the  liturgical  service  among  the  clerics  of  the  seven 
regions  of  Eome,  the  Ordo  gives  us  a  description  of  the 
stational  Mass,  presided  over  by  the  Pope.  This  first 
part  comprises  Chapters  1-21  of  Mabillon. 

It  is  found,  with  an  abrupt  break  at  this  point,  in 
several  manuscripts  cited  by  Mabillon  and  others,  and 
especially  in  that  of  Verona,  published  by  Fr.  Bianchini.^ 

'  In  tlie  edition  reproduced  in  Migne's  Pai.  Lat.,  vol.  Ixxyiii. 
*  Anast.  Bihl.,  vol.  iii.  p.  xxxix.     For  this   Ordo,  cf.   Grisar,  Analecta 
Bomana,  vol.  i.  p.  195. 


BOOKS    OF   THE   LATIN    EITE.  147 

Then  follow  some  supplements,  referring  to  peculiarities 
in  the  service  when  the  Pope  is  prevented  from  being 
present,  and  also  to  special  festivals  or  seasons  of  the 
year.  These  supplements  are  peculiar  to  the  St.  Gall 
manuscript,  which  forms  the  basis  of  Mabillon's  edition. 
To  these  may  be  added  Chapters  48-51,  which  are 
also  found  in  the  Verona  manuscript,  and  have  the 
same  supplementary  character.  The  description  of  the 
ceremonies  at  the  end  of  Lent  and  in  Holy  Week 
is  comprised  in  Chapters  27-47.  Another  set  of 
directions  for  the  same  ceremonies,  but  carried  on 
to  the  end  of  Easter  Week,  is  added  as  an  appendix  to 
Orclo  I.  in  Mabillon's  edition.  There  are  two  redactions, 
the  second  more  complete  than  the  first,  of  the  same 
paschal  Orclo,  but  they  are  not  found  in  the  same  manu- 
scripts. 

About  the  year  830,  Amalarius^  put  forth  a  work  in 
four  books,  entitled  De  Officiis  Ecdesiasticis.  It  is  a  com- 
mentary on  the  liturgical  ceremonies  and  the  Divine  Office. 
Among  the  documents  which  the  writer  made  use  of,  there 
was  an  Ordo  Bomanus,  which  he  frequently  cites  as  an 
important  authority.  We  recognise  in  it  the  text  of 
Mabillon's  Ordo  I.,  including  the  chapters  on  the  paschal 
ceremonies.  The  latter,  therefore,  must  be  very  ancient,  but 
these  ceremonies  did  not  correspond  with  those  in  actual 
use  at  Eome,  as  Amalarius  had  occasion  to  experience  in  a 
journey  which  he  made  thither  in  832  for  the  special  purpose 
of  pursuing  his  liturgical  studies.  Pope  Gregory  IV.  put 
him  into  communication  with  his  archdeacon,  Theodore, 
who  gave  him  all  the  information  he  required.  It  is 
remarkable  that  on  almost  every  occasion  in  which  he 
referred  to  the  paschal  ceremonies,  the  information  of  the 

*  See,  for  this  personage  and  his  various  ecclesiastical  positions,  Dom 
Morin's  articles  in  the  Revue  Benedictine,  1891,  p.  433;  1892,  p.  337;  1894, 
p.  241. 


148      CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

archdeacon  was  contrary  to  that  furnished  by  the  Ordo, 
and  poor  Am  alarms  was  obliged  to  acknowledge  that  his 
document  was  not  without  its  shortcomings.-^ 

It  does  not,  moreover,  require  a  lengthy  examination 
to  see  that  the  paschal  Ordo  does  not  possess  the  Eoman 
characteristics  of  the  Ordo  of  the  Mass.  In  taking  up  the 
latter,  we  feel  ourselves  transported  to  Eome,  into  the  midst 
of  the  Eoman  clergy,  to  the  city  with  its  seven  regions, 
and  its  special  days  of  service  for  each  region.  The 
of&ciating  minister  is  the  Pope  himself,  domnus  ajpostolicus, 
who  appears  surrounded  by  the  great  dignitaries  of  his 
court — the  primiciarius,  the  secondicerius,  the  sacellarius, 
the  nomendator,  and  others.  He  starts  from  his  Palace  of 
the  Lateran  and  proceeds  on  horseback  in  procession  to  one 
or  other  of  the  Eoman  basilicas.  It  is  clearly  impossible 
to  refer  these  details  to  any  other  locality.  In  the  paschal 
Ordo,  on  the  contrary,  there  are  no  indications  of  any 
particular  town,  while  it  is  an  ordinary  dignitary — a  bishop 
— who  ofl&ciates,  and  sometimes  even  merely  an  inferior 
ecclesiastic.  The  use  is  indeed  Eoman,  but  Eoman  as 
oloserved  elsewhere  than  in  Eome,  and  combining  with 
it  customs  unknown  to  the  papal  court. 

It  is  therefore  impossible  to  attach  the  same  weight  to 
the  paschal  Ordo  as  to  the  rest.  It  contains,  doubtless, 
many  Eoman  details,  but  details  which  in  every  case 
require  to  be  confirmed  by  more  trustworthy  documents. 

Among  such  documents  is  a  fragment  of  a  paschal  Ordo 
found  by  Signer  de  Eossi  in  the  celebrated  epigraphical 
and  topographical  manuscript  of  Einsiedeln,  and  published 
by  him   in  vol.  ii.    of  his  Inscriiotiones  Christianae,  p.  34. 


1  His  enemies  were  not  slow  to  take  advantage  of  this  admission. 
Floras,  Adv.  Amalarium,  i.  7  :  "  Libellum  Eomani  ordinis  tantae  auctori- 
tatis  liabet  ut  eum  pene  ad  verbum  nitatur  exponere;  et  tamen  statim 
eibi  ipse  contrarius  asserit  hunc  Romano  archidiacono  cuius  traditionibus 
gloriatur  ignotum." 


BOOKS   OF  THE  LATIN   RITE.  149 

It  contains  merely  the  three  last  days  of  Holy  Week,  but 
it  is  absolutely  Eoman  in  character. 

Mabillon's  Ordo  VII.,  relating  to  the  ceremonies  of 
Christian  initiation — the  catechumenate,  baptism,  and  con- 
firmation— is  as  well  attested  by  documentary  evidence  as 
the  Ordo  I.  Like  the  latter,  it  is  published  from  manu- 
scripts of  the  ninth  century.  Prior  to  the  death  of  Charle- 
magne, Jesse,  Bishop  of  Amiens,  wrote  a  commentary  on 
it,  and  transcribed  a  large  portion  of  it  in  his  Epistola  de 
Baptismo}  It  must  even  be  earlier  than  that,  as  it  figures 
almost  in  its  entirety  in  the  Gelasian  Sacramentary. 

With  regard  to  Ordo  VIII.  and  Ordo  IX.,  I  am 
unable  to  give  any  other  external  proof  of  their  antiquity 
than  the  fact  that  they  occur  in  manuscripts  of  the 
ninth  century.  They  commend  themselves,  moreover,  to 
us  by  their  import.  Like  the  preceding  manuscript,  they 
presuppose  that  the  ceremonies  take  place  ab  Eome,  and 
are  presided  over  by  the  Pope  in  person. 

I  have  found  in  the  Latin  manuscript  No.  974  in 
the  Bibliotheque  Rationale,  which  came  from  the  Abbey 
of  St.  Amand,  a  whole  group  of  Ordines  Bomani,  which 
appear  to  me  to  have  escaped,  up  to  the  present,  the 
notice  of  liturgiologists.  This  manuscript  contains  some 
treatises  of  St.  Augustine,  and  advantage  has  been  taken 
of  the  few  blank  leaves  at  the  beginning  and  the  end 
to  copy  the  Ordines  on  them.  The  text  of  these,  like  that 
of  St.  Augustine's  work,  is  of  the  ninth  century.  It 
comprises :  1st,  the  description  of  the  stational  Mass ; 
2nd,  the  paschal  ceremonies  ;  3rd,  the  order  of  the 
Greater  Litany ;  4th,  the  ordination  of  priests  and  deacons ; 
5th,  the  dedication  of  churches;  6th,  the  procession  at 
Candlemas.  In  all  these  ceremonies  the  ritual  is  strictly 
Eoman — Eoman   of    the    city    itself,    for  it   is    taken   for 

*  Migne,  Pat.  Lat.,  vol.  cv.  p.  781. 


150      CHRISTIAN   WOKSHIP  :    ITS   ORIGIN  AND   EVOLUTION. 

granted     throughout     that     the      Pope     is     present     and 
officiating.-^ 

The  Ordo  of  the  stational  Mass,  in  the  state  in  which 
it  has  come  down  to  us,  is  certainly  later  than  the  time 
of  St.  Gregory.  We  find  in  it  several  directions  which 
we  know  to  have  been  introduced  by  him.  For  instance, 
in  the  Pope's  escort  defenders  of  the  regions  are 
mentioned,  dignitaries  whose  office  was  created  by  St. 
Gregory; 2  the  gradual  is  sung  by  a  cantor,  and  not 
by  a  deacon,  in  conformity  with  the  rule  laid  down  by 
the  Eoman  Council  of  595 ;  the  Pater  Noster  is  placed 
before  the  Pax  Domini,  an  alteration  which  St.  Gregory 
himself  states  that  he  made.^  It  would  not,  however,  be 
correct  to  affirm  that  the  whole  of  the  ritual  goes  back 
to  the  time  of  St.  Gregory  and  to  the  beginning  of  the 
seventh  century.  The  mention  of  the  deaconries,  the 
designation  of  the  Palace  of  the  Lateran  by  the  name  of 
PatriarcJiium,^  the  marked  development  of  the  papal 
court, — all  point  to  the  later  part  of  the  seventh  century. 
Moreover,  we  have  the  mention  of  the  Agnus  Dei,  and  this 
hymn  is  known  to  have  been  introduced  by  Pope  Sergius 
(687-701).^  It  is  therefore  quite  to  the  end  of  the  seventh, 
if  not  to  the  following  century,  that  I  should  assign  the 
redaction  of  the  Ordo,  as  we  possess  it.  Indeed,  we  must 
give  even  a  later  date,  if  we  are  to  include  some  of  the 
supplements,  for  in  one  of  these  (c.  24)  we  find  the  name 
of  Charlemagne,  and  a  reference  to  the  time  (already  past) 
of  the  pontificate  of  Adrian.  If  we  take  into  consideration 
this  additional  part,  the  Ordo  cannot  be  earlier  than  795. 

*  The  text  of  these  Ordines,  and  that  of  Signer  Eossi,  will  be  found  in 
the  Appendix  to  the  present  volume. 

2  Ep.  viii.  14  (16). 
'  Ep.  ix.  12  (26). 

*  Lib.  Pontif.,  vol.  i.  p.  364,  note  6.  The  pontifical  palace  was,  in  the 
seventh  century,  called  Episcopium ;  the  designation  Patriarchmm  does 
not  appear  in  the  L.  P.  before  the  notice  of  Sergius  (ibid.,  p.  371,  1.  10). 

»  Lib.  Pontif.,  vol.  i.  p.  376. 


books  of  the  latin  kite.  151 

§  2. — Gallican  Books. 

7.  The  Missale  Gothicum} 

This  valuable  manuscript  bears  the  number  317  in 
Queen  Christina's  collection  in  the  Vatican.  It  came  from 
the  Petau  Library.  From  certain  details  which  it  contains,^ 
we  are  able  to  ascertain  that  it  was  drawn  up  for  the  Church 
of  Autun.  Tommasi,  who  was  the  first  to  edit  it,  and 
Mabillon,  who  published  it  after  him,  were  incorrect  in 
thinking  that  its  provenance  was  the  province  of  Narbonne, 
then  subject  to  the  Visigothic  kings.  This  opinion  appears 
to  have  been  suggested  to  them  by  a  note  written  in 
the  fifteenth  century  as  a  heading  to  the  manuscript : 
Missale  Gothicum.  We  must  also  be  cautious  in  accepting 
Mabillon' s  opinion  that  it  represents  the  purus  or  do  galli- 
canus.  As  a  fact,  this  Sacramentary  contains  many  Eoman 
elements. 

Two  Masses  are  missing  at  the  beginning,  to  judge  by 
the  numeration  of  those  which  follow.  The  series,  as  it 
stands,  begins  with  the  Mass  for  Christmas  Eve.  After  the 
Epiphany,  we  find  certain  Masses  in  honour  of  various  saints, 
then  follow  Lent  and  Easter,  the  festivals  of  the  Invention 
of  the  Holy  Cross,  of  St.  John  the  Evangelist,  the  Eogation 
Days,  the  Ascension,  and  Whitsuntide,  and  finally  other 
Masses  in  honour  of  saints,  either  special  for  certain  festivals 
or  for  the  common  of  saints,  and  six  Masses  for  Sundays. 

1  Delisle,  Saeramentaires,  No.  3.  See  editiona  by  Tommasi,  Mabillon, 
Muratori,  op.  cit.  Cf.  Neale  and  Forbes,  The  Ancient  Liturgy  of  the 
Gallican  Church,  p.  32.  The  Be  Liturgia  Gallicana  of  Mabillon  has  been 
reprinted  in  vol.  Ixxii.  of  Migne's  Put.  Lat.,  with  all  the  texts  edited  or 
re-edited  by  the  illustrious  Benedictine. 

*  It  contains  special  Masses  for  the  festivals  of  St.  Symphorian  and 
St.  Leger. 


152      CHRISTIAN   WOKSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

The  volume,  which  is  mutilated  towards  the  end,  breaks 
off  in  a  missa  cotidiana  JRomensis,  of  which  only  the  first 
prayer  is  given.  With  the  exception  of  this  latter,  all 
the  formularies  are  arranged  in  the  order  followed  in  the 
Galilean  Mass,  but  many  among  them,  especially  the 
Masses  in  honour  of  saints,  are  Eoman  formularies. 

This  Missal  contains  a  Mass  in  honour  of  St.  Leger,  in 
which  his  relics  are  spoken  of  as  being  distributed  through- 
out Gaul,  St.  Leger,  Bishop  of  Autun,  died  in  680.  The 
manuscript  cannot  therefore  be  earlier  than  the  final  years 
of  the  seventh  century.  In  Mons.  Delisle's  opinion,  its 
date  should  not  be  placed  later  than  the  beginning  of 
the  following  century. 


8.  The  Missale  Gallicanum   Vetus} 

This  Sacramentary,  which  is  of  the  same  date  as  the 
preceding,  is  known  as  ISTo.  493  in  the  Palatine  collection  in 
the  Vatican  Library.  It  is  much  mutilated.  The  frag- 
ments even  are  not  in  their  right  order  in  the  manu- 
script, but  Tommasi,  their  first  editor,  arranged  them  as 
they  ought  to  be. 

The  first  document  we  find  in  it  is  a  Mass  in  honour 
of  St.  Germain  of  Auxerre,  which  is  followed  by  prayers 
for  the  benediction  of  virgins  and  widows.  After  a  break 
come  two  Masses  in  Adventum  Domini,  one  for  Christmas 
Eve,  and  the  prayers  for  the  following  night,  interrupted  by 
another  gap.  Further  on,  we  find  ourselves  in  the  midst  of 
the  rites  of  the  catechumenate  and  of  the  Traditio  syrriboli, 
belonging  to  the  Sunday  before  Easter,  according  to  the 
Gallican  use.     After  a  third  gap  follow  the  ceremonies  for 

^  Delisle,  No.    5.      Cf.  the  editions  by  Tommasi,  Blabillon,  Muratori, 
Neale  and  Forbes. 


BOOKS   OF  THE  LATIN   KITE.  153 

Holy  Week,  the  festivals  of  Easter,  and  the  continuation 
of  the  proper  of  the  time  up  to  the  Mass  for  Eogationtide, 
where  the  text  breaks  off. 

In  the  passages  where  this  Sacramentary  can  be  com- 
pared with  the  preceding  one,  many  identical  formularies 
are  met  with.  Neither  of  these  Sacramentaries  is  complete. 
In  order  to  reconstruct  certain  series  of  prayers,  it  is 
necessary  to  supply  the  omissions  of  one  from  the  other. 
There  is,  moreover,  here,  as  in  the  Autun  Sacramentary, 
a  large  proportion  of  Eoman  elements. 


•    9.  Masses  published  hy  Mone} 

In  1850,  Herr  Mone^  published  a  collection  of  eleven 
Gallican  Masses,  deciphered  in  a  palimpsest  manuscript 
found  at  Eeichenau.  The  script  is  uncial,  of  the  end  of  the 
seventh  century.^  According  to  a  note  added  at  a  later 
date  to  the  end  of  the  manuscript,  it  belonged  to  John 
II.,  Bishop  of  Constance  (760-781). 

These  texts  have  this  advantage  over  the  preceding 
Sacramentaries,  they  are  entirely  Gallican,  without  any 
admixture  of  Eoman  elements.  Unfortunately,  with  the 
exception  of  a  Mass  in  honour  of  St.  Germain  of  Auxerre,^ 
all  the  others  are  Masses  for  ferial  days,  or  Sundays 
without  ascription  to  any  special  festival.  There  are  two 
contestationes,  or  prefaces,  to  each  Mass,  offering  an  alter- 
native to  the  officiating  priest.  One  of  the  Masses  is  in 
hexameter  verse  throughout,  a  peculiarity  unique  in  the 
whole  of  the  liturgical  texts  known  up  to  the  present  time. 

»  Delisle,  No.  8,  §  1. 

^  Lateinische  unci  griechische  Messen  aus  dem  zweiten  his  sechsten 
Jahrhundert,  Frankfort,  1850.  Cf.  Migne,  P.  L.,  vol.  cxsxviii.  p.  863. 
Neale  and  Forbes,  op.  cit.,  p.  1. 

'  Delisle,  op.  cit.,  p.  82. 

*  This  Mass  is  quite  different  from  that  of  the  Missale  GalUcanum. 


154      CHRISTIAN   WOESHIP:    ITS    ORIGIN   AND    EVOLUTION. 

To  this  fragment  of  a  Sacramentary  should  be  added  a  few 
palimpsest  leaves  published  by  Peyron,  Mai,  and  Bunsen. 
The  fragments  of  Mai  and  Peyron  appear  to  have  belonged 
to  the  same  manuscript  in  the  Ambrosian  Library,^  Those 
of  Bunsen  were  deciphered  from  a  manuscript  at  St.  Gall.^ 
All  these  remains  are  of  a  well-marked  Galilean  character. 
We  cannot  say  the  same  of  a  fragment  more  recently 
published  by  Herr  Bickell  from  a  manuscript  at  Cambridge.^ 
It  contains  part  of  a  Christmas  Mass,  composed  almost 
entirely  of  Ptoman  prayers. 


10.    Tlie  Lectionary  of  Luxeuil. 

This  manuscript,  numbered  9427  in  the  Bibliotheque 
JSTationale,  contains  the  lections  of  the  Mass  for  the 
ecclesiastical  year.  It  is  written  in  minuscules  of  the 
seventh  century.  Mabillon  found  it  at  the  Abbey  of 
Luxeuil,  and  published  it  in  his  De  Liturgia  Gallicana. 
He  did  not  give  the  complete  text,  as  he  did  not  consider 
it  necessary  to  reproduce,  in  their  entirety,  the  portions 
known  from  other  sources.  He  therefore  prints  merely 
the  beginning  and  end  of  each  lection,  with  the  necessary 
references,  but  he  gives  the  whole  of  the  rubrics,  which 
are  of  much  greater  importance. 

The   Lectionary  of   Luxeuil  is  a  purely  Galilean  book, 


*  M.  12  (or  14)  supp.  Those  of  Peyron  are  to  be  found  in  his  book 
entitled,  M.  T.  Ciceronis  Orationum  Fragmeiita  Inedita,  Stuttgard,  1824, 
p.  226;  those  of  Mai,  in  his  Script.  Vett.,  vol.  iii.,  2nd  part,  p.  247.  Mr. 
C.  E.  Hammond  has  reprinted  the  first  in  his  pamphlet,  The  Ancient  Liturgy 
of  Antioch,  p.  51 ;  the  others  in  his  Liturgies  Eastern  and  Western,  p.  Isxxi. 
The  latter  appear  also  in  Migne's  Pat.  Lat,  at  the  end  of  Mone's  Masses, 
op.  cit.,  p.  883. 

2  Bunsen,  Anal.  Antenicaena,  vol.  iii.  p.  263.  Hammond,  Liturgy  of 
Antioch,  p.  53. 

*  Zeitschrift  fiir  katholische  Theologie,  1882,  p.  370. 


BOOKS   OF  THE   LATIN  EITE.  155 

without  the  slightest  trace  of  Eoman  influence.  It  is 
arranged  according  to  the  order  of  the  Galilean  ecclesiastical 
year,  and  this  constitutes  its  great  interest.  The  festivals 
of  the  saints  given  are  few  in  number,  that  of  St.  Genevieve 
being  the  only  one  which  might  furnish  us  with  any  indi- 
cations as  to  the  origin  of  the  manuscript.  Although  it  was 
discovered  at  Luxeuil,  it  contains  nothing  which  relates 
particularly  to  that  region.  Dom  Morin^  is  of  opinion 
that  it  represents  the  use  of  the  Church  of  Paris. 


11.  The  Letters  of  St.  Germain  of  Paris, 

Among  the  most  valuable  documents  for  the  study  of 
the  Gallican  Liturgy,  we  must  include  two  letters  published 
by  Martene  ^  from  a  manuscript  at  Autun.  The  first  bears 
as  its  title  the  words  Germanus  episcopus  Parisius  scripsit 
de  missa.  I  do  not  believe  that  there  is  the  slightest 
reason  to  doubt  the  authenticity  of  this  heading.  St. 
Germain  of  Paris,  who  flourished  from  555-576,  is  well 
known  ^  for  the  zeal  he  displayed  for  the  worthy  celebra- 
tion of  the  divine  Service,  and  it  is  therefore  not  sur- 
prising that  he  should  have  been  careful  to  devote  a 
few  pages  to  the  symbolical  meaning  of  the  ritual  of  the 
Liturgy.  This  is,  in  fact,  the  subject  dealt  with  in  the 
two  letters.  The  first  deals  with  the  Mass,  the  second 
with  certain  particular  details,  ceremonies  for  special 
occasions,  and  liturgical  vestments.  In  order  to  explain 
the  ritual,  the  venerable  author  is  obliged  to  give  a  summary 
description  of  it,  and  in  this  lies  the  peculiar  interest  for 
us  of  his  explanation.* 

1  Eevue  Benedictine,  1893,  p.  438. 

«  Thes.  Anecdot.,  vol.  v.     Of.  Migne,  P.  L,  vol.  Ixxii.  p.  89. 

^  Fortunatus,  Carm.,  ii.  9. 

*  We  may  reconstruct  from  the  letters  of  St.  Germain  a  kind  of  Ordo 


156      CHKISTIAN  WORSHIP:   ITS   OEIGIN   AND   EVOLUTION. 


12.  British  and  Irish  BooTcs,  etc. 

The  ancient  liturgical  manuscripts  found  in  the  British 
Isles  are  all,  with  one  or  two  exceptions,  books  of  a  mixed 
character — in  the  main  Koman,  but  with  certain  Gallican 
details.  The  most  important  is  the  Stowe  Missal,^  which 
contains,  at  the  end  of  St.  John's  Gospel,  an  Ordinary  [and 
Canon]  of  the  Mass,^  followed  by  prayers  belonging  to  three 
Masses  for  special  occasions,  an  Oi^do  Baptismi,  an  Ordo  ad 
infirmum  visitandum,  and  finally  a  treatise  in  Irish  on  the  cere- 
monies of  the  Mass.  All  are  not  in  the  same  handwriting. 
The  Latin  texts  are  partly  of  the  eighth  and  partly  of  the 
tenth  century.  Nearly  all  the  rubrics  are  in  the  later  hand, 
in  which  also  are  many  additions  in  the  blank  spaces  left 
in  the  original  text,  and  even  over  the  lines,  which  have 
been  previously  erased.  The  beginning  of  the  Canon  is 
in  the  later  writing,  as  is  also  the  rubric  Canon  dominicus 
papae  Gilasi,  to  which  too  much  confidence  should  not 
be  given.  We  have  here,  in  fact,  the  usual  Eoman 
Canon  in  its  Gregorian  form,  that  is  to  say,  with  the 
final  diesque  nostras,  etc.,  in  the  Hanc  igitur.  There  are, 
however,  interpolations  in  various  places,  sometimes  in 
the  earlier,  sometimes  in  the  later  hand.  Among  these 
interpolations,  one  of  the  most  curious  is  that  of  the 
Memento  for  the  departed  (in  the  earlier  hand) ;   we   find 

GalUcanus.  The  fourth  Council  of  Toledo  (c.  25)  decreed  that  bishops 
should  furnish  every  priest  to  whom  they  entrusted  the  care  of  a  parish, 
with  a  libellus  officialis  to  direct  them  in  performing  the  ceremonies  con- 
nected with  public  worship.     No  book  of  this  nature  has  come  down  to  us. 

'  Published  by  F.  B.  Warren,  The  Liturgy  and  Ritual  of  the  Celtic  Church, 
Oxford,  1881,  pp.  207-248.  Of.  Whitley  Stokes,  The  Irish  Passages  in  the 
Stowe  Missal,  Calcutta,  1881. 

^  This  Mass,  when  due  allowance  is  made  for  the  long  interpolations  from 
Irish  sources,  presents  a  striking  resemblance  in  general  outline  to  the  Missa 
quotidiana  Romensis  of  the  Bobbio  Missal,  with  which  we  shall  presently 
have  to  deal.  Attention  has  been  drawn  to  this  similarity  by  Dom  Cagia 
in  Pal^ographie  Musicale,  vol.  v.  p.  128. 


BOOKS   01   THE   LATIN   KITE.  157 

mentioned  in  it  a  long  list  of  the  righteous,  from  Abel 
down  to  the  Irish  saints  of  the  sixth  century.  We  find  in 
it,  moreover,  the  names  of  Pope  St.  Gregory,  and  of  the 
three  first  successors  of  St.  Augustine  in  the  see  of  Canter- 
bury— Laurence,  Mellitus,  and  Justus. 

A  few  fragments,  Gallican  in  character,  are  to  be  found 

(1)  in  the  book  of  Deer,  an  Evangeliarium  belonging  to 
Scotland,  but  now  in  the  University  Library  at  Cambridge,^ 

(2)  in  the  Irish  books  of  Dimma^  and  Mulling,^  and  (3) 
in  a  manuscript  of  St.  Gall.^  Mr.  Bannister  has  recently 
published  some  fragments  of  the  same  type  from  two  MSS. 
belonging  to  Eeichenau,  and  from  another  at  Piacenza,  which 
must  have  come  from  Bobbio.^  These  texts  present  some 
analogy  to  the  Masses  in  the  Stowe  Missal.  They  come 
under  the  category  of  combinations  of  the  old  Irish  books, 
of  the  Gallican  type,  with  those  of  the  Eoman  use. 

We  possess,  on  the  other  hand,  an  Irish  liturgical  book, 
entirely  free  from  any  trace  of  Eoman  influence.  This  is 
the  Antiphonary  of  Bangor.^  Tliis  manuscript,  now  pre- 
served in  the  Ambrosian  Library,  is  dated  by  the  Hst  which 
terminates  it.  This  gives  the  names  of  the  abbots  of  the 
monastery  of  Bangor'  from  Comgill,  its  founder,  down  to 
Cronan,  the  abbot  then  living,  whose  rule  extended  from 
680  to  691.  The  manuscript  also  contains  a  number  of 
hymns  for  the  office  of  Matins,  various  prayers  con- 
nected with  the  same  office,  and  a  few  antiphons  and 
other  small  pieces. 


'  Warren,  op.  cit,  p.  164.  ^  Ibid.,  p.  167.  *  Ibid.,  p.  171. 

^  No.  1394;  Warren,  ibid.,  p.  177. 

'  TJie  Journal  of  Theological  Studies,  October,  1903,  p.  49. 

*  Published  by  Muratori,  Anecdota  hibl.  Ambrosianae,  vol.  iv.  p.  121 ; 
an  edition  reprinted  in  Migne's  Pat.  Lot.,  vol.  Ixxii.  p.  582.  A  new  edition 
has  been  lately  published  by  the  Henry  Bradshaw  Society  [with  complete 
facsimiles.    Edited  by  F.  E.  Warren.     Pt.  i.,  1892 ;  pt.  ii.,  1895.— Tr.] 

'  This  monastery  of  Bangor,  situated  in  co.  Down,  Ireland,  mtist  not  be 
confounded  with  the  monastery  of  Bangor  in  Wales,  mentioned  by  Bede, 
Hist.  Eccl.,  ii.  2. 


158      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

13.  The  BobUo  Missal} 

One  book  remains  to  be  described,  which,  like  most  of 
the  ancient  liturgical  manuscripts,  has  received  from  its 
original  editor  an  incorrect  title.  This  is  the  Sacramen- 
tarmm  Gallieanum  of  Mabillon.  As  the  Missale  Gothicum 
and  the  Missale  Gallieanum  are  thus  designated,  although 
they  are  not  Missals,  but  Sacramentaries,  so  the  Saera- 
mentarium  Gallieanum  bears  this  name,  although  it  is  not 
a  Sacramentary,  but  a  Missal.  Mabillon  found  it  at  Bobbio, 
and  published  it  in  his  Musaeum  Italieum.^  The  manu- 
script, which  was  sent  to  St.  Germain  des  Pres  at  the  time 
of  publication,  has  remained  at  Paris  ever  since.  It  is  now 
in  the  Bibliotheque  Rationale  (No.  13,  246).  Mons.  Delisle 
believes  it  to  be  a  work  of  the  seventh  century. 

In  spite  of  its  great  antiquity,  the  Bobbio  Missal  is  but 
an  indifferent  source  of  information  on  the  Galilean  use.  It 
begins  by  a  missa  Bomensis  cottidiana,  in  which  the  Eoman 
and  Galilean  uses  are  combined  in  a  peculiar  fashion. 
Up  to  the  Preface,  all  the  ritual  is  Galilean;  from  the 
Preface  onwards  all  is  Eoman.  This  is  followed  by  the 
Masses  and  ritual  of  the  ecclesiastical  year.  The  series 
begins  with  three  Masses  in  Adventum  Domini,  before 
the  Vigil  of  Christmas.  The  Saints'  Days  are  few  in 
number.  There  is  a  Mass  in  honour  of  St.  Sigismond 
for  those  who  are  suffering  from  the  quartan  ague.  In 
each  Mass  we  find,  first  the  text  of  the  three  Galilean 
lections,  then  the  four  prayers  before  the  Preface,  and 
finally  the  latter  under  the  rubric  Contestatio.  None  of 
the  Masses  goes  beyond  the  Sanctus,  which  implies  that 
they  all  terminated  in  the  same  way  as  the  missa 
Bomensis  cottidiana  at  the  beginning  of  the  Missal. 

>  Delisle,  No.  6. 

-  Vol.  i.,  part  ,2.  Cf.  Migne's  Fat.  Lat,  vol.  Ixxii.  p.  451;  Muratori, 
Lit.  Bom.,  vol.  ii.  col.  775  ;  Neale  and  Forbes,  op.  cit.,  p.  205. 


BOOKS   OF  THE   LATIN  RITE.  159 

In  the  part  before  the  Preface,  the  prayers  are  mostly- 
arranged  according  to  the  Galilean  use,  and  placed  under 
Galilean  rubrics  ;  in  nearly  one-third  of  the  Masses,  how- 
ever, the  prayers  are  preceded  by  Roman  rubrics,  and  are 
arranged  according  to  the  Eoman  method.  The  compiler, 
nevertheless,  has  shown  such  a  want  of  skill,  that  in  the 
Masses  of  Eoman  type  the  prayers  are  mostly  Galilean,  and 
vice  versa.  He  even  places  purely  Galilean  invitatories 
under  the  rubrics  belonging  to  Eoman  prayers.  In  short, 
all  we  have  in  this  text  is  a  very  bad  attempt  to  combine 
the  two  uses.^ 

Mabillon  is  of  opinion  that  the  Bobbio  Missal  may  have 
come  from  the  province  of  Besanpon,  wherein  was  situated 
Luxeuil,  which  was  the  mother  house  of  the  Italian 
Convent.  He  regards  the  Mass  of  St.  Sigismund  as  being 
an  indication  in  favour  of  this  conjecture.  I  am  unable 
to  say  whether  this  is  so  or  not.  The  Mass  of  St.  Sigismund 
is  not  a  Mass  for  the  anniversary  of  this  saint,  but  one 
for  the  cure  of  the  fever-stricken,  of  whom  he  was  regarded 
as  the  patron,  and  that  not  only  in  the  Seine  valley  and 
Burgundy,  but  in  other  districts.  I  should  rather  be 
inclined  to  lay  stress  on  the  place  from  whence  the  manu- 
script came,  and  on  the  fact  that  the  name  of  St.  Ambrose 
occurs  in  the  Canon  of  the  Mass,  a  peculiarity  not  met  with 
in  any  other  Galilean  or  Prankish  Sacramentary,  The 
Eoman  rite,  moreover,  is  here  combined  with  the  Galilean  in 
a  peculiar  fashion,  quite  different  from  that  which  obtains  in 
the  systems  of  combination  which  we  find  in  the  Prankish 
manuscripts  of  late  Merovingian  times.  It  is  not  exactly 
the  Ambrosian  Liturgy,  but  it  is  somewhat  analogous  to  it. 


'  The  Benedictines  of  Solesmes  have  announced  an  edition  of  this  book. 
One  of  them,  Dom  Cagin,  has  explained  his  theory  in  the  PaUograpliie 
Musicale,  vol.  v.  p.  97,  et  seq. ;  but  I  cannot  share  his  opinions.  I  have 
given  my  reasons  in  the  Bevue  d'Hivtoire  et  de  Literature  Beligieuses,  vol.  v. 
(1900),  p.  38. 

M 


160      CHEISTIAN  WOESHIP:   ITS   OEIGIN   AND   EVOLUTION. 

The  Eoman  Canon  is  frankly  adopted,  more  completely, 
indeed,  than  in  the  Ambrosian  rite,  which  has  in  this  portion 
of  the  service  retained  a  few  peculiarities. 

14.  Amhrosian  BooJcs. 

We  find  a  considerable  number  of  liturgical  manuscripts, 
compiled  for  Churches  using  the  Ambrosian  rite,  pre- 
served in  the  collections  of  North  Italy,  particularly  in  the 
Ambrosian  collection  at  Milan,  and  in  the  treasury  of  the 
cathedral  of  that  to^\'Ti.  The  most  ancient  are  of  the  tenth 
century.  The  first  of  the  series  is  the  Sacramentary  of 
Biasca,^  which  is  somewhat  coarse  in  execution,  as  might 
be  expected,  since  it  was  a  book  for  the  use  of  a  country 
parish.  In  the  Ambrosian  books,  the  ecclesiastical  year 
begins  on  St.  Martin's  Day  (November  11),  and  we  find 
the  Ordinary  of  the  Mass  placed  after  Whit  Week,  in  the 
middle  of  the  volume.  Besides  the  Sacramentaries,  there  are 
also  a  few  Antiphonaries.^ 

1  Ambros.,  A  24  bis  inf. ;  Delisle,  No.  71.  It  is  not  within  the  scope 
of  this  book  to  describe,  even  briefly,  the  manuscripts  of  the  Ambrosian 
Liturgy,  and  I  have  not  studied  them  for  a  long  enough  period  to  be 
competent  to  do  so.  I  have  learnt  much  in  the  short  time  -which  I  have 
been  able  to  devote  to  them,  OTping  to  the  fact  that  I  had  as  my  guide 
the  Abbe  Ceriani,  the  most  learned  expert  on  the  Milanese  Liturgy.  It 
is  to  be  hoped  that  he  will  one  day  publish  the  results  of  his  long  and 
conscientious  researches.  Meanwhile  the  description  of  the  most  ancient 
Ambrosian  Sacramentaries  will  be  found  in  the  memoir  of  Mons.  L.  Delisle, 
p.  198,  et  eeq.  See  also  article  "  Ambrosien "  (ri()  in  Dom  Cabrol's  Diet. 
d'Arcli^ologie  chr^tienne,  etc.,  Paris,  1904. 

*  The  Benedictines  of  Solesmes  have  published  (1896)  in  volume  v.  of 
their  Paleographie  Musicale,  an  Ambrosian  Antiphonary  of  the  twelfth 
century.  Dr.  Magistretti  edited  in  1894  the  Beroldus,  a  ceremonial  repre- 
senting the  customs  of  the  same  period ;  he  has,  moreover,  begun  a  collection 
entitled, Monmnenta  veteris  Litmgiae  Ambrosianae,  the  first  number  of  which 
(1897)  contains  a  Pontifical  of  the  ninth  century.  Attention  may  also  be 
drawn  to  the  studies  of  Signor  Mercati  in  No.  7  of  the  Studi  e  Testt  of  the 
Vatican  Library.  The  Benedictines  of  Solesmes  published  in  1900  a 
Sacramentary  of  Bergamo  of  the  eleventh  century,  with  three  capitularies 
of  the  Gospels.  This  edition  constitutes  the  first  number  of  their  liturgical 
supplement  to  Migne's  Patrologia  Lat. 


CHAPTEE  YI. 

THE    ROMAN    MASS. 

The  Ordines  Romani  describe  to  us  the  stational  Mass  as 
celebrated  by  the  Pope  in  person  in  the  great  liturgical 
assemblies  to  which  all  the  clergy  and  people  were  con- 
voked, and  at  which  it  was  taken  for  granted  that  they 
were  present.  The  priests,  in  their  titulary  churches,  in 
the  churches  and  chapels  of  cemeteries,  in  the  oratories  of 
monasteries,  of  deaconries,  and  of  private  houses,  were 
accustomed  to  celebrate  according  to  a  form  fundamentally 
the  same,  but  without  the  solemn  ceremonial.  The  cardinal 
priest  had  at  his  disposition  only  clerics  of  an  inferior  order 
— the  acolytes — and  he  was  obliged  to  take  upon  himself 
many  functions  which  in  a  solemn  Mass  would  be  assigned 
to  the  deacons.  The  disparity  in  the  ceremonial  was 
not  occasioned  by  the  difference  in  rank  between  the  priest 
and  a  bishop,  for  it  often  happened  that  when  the  Pope 
could  not  celebrate,  the  stational  Mass  was  taken  by  a 
simple  priest,  and  the  ceremonial  in  this  case  was  not  less 
imposing  and  complicated  than  if  the  Pope  himself  were 
present.  It  was  not,  moreover,  the  place  of  the  station 
which  made  the  difference.  Private  Masses  might  be  said 
at  St.  Peter's,  or  at  Constantino's  basilica  at  the  Lateran, 
or  at  Santa  Maria  Maggiore;  and,  on  the  other  hand,  it 
often  happened  that  the  stational  Mass,  in  all  its  ceremony, 
was  celebrated  in  a  simple  presbyteral  church.  We  may 
even  safely  say  that  all  such  churches,  or  almost  all,  had, 
at  least  once  in  each  year,  the  honour  of  being  designated 


162      CHKISTIAN   WOESHIP  :   ITS   ORIGIN   AND   EVOLUTION, 

for  the  stational  Mass.  The  difference  in  place  depended 
on  the  character  of  the  congregation.  At  the  Masses  cele- 
brated in  chapels,  cemeteries,  presbyteral  churches,  and  even 
in  the  great  basilicas,  there  were  present,  the  stational  days 
excepted,  only  a  private  congregation,  consisting  of  a  family, 
or  a  corporation,  or  the  inhabitants  of  a  quarter,  or  any  kind 
of  association  of  the  faithful,  whether  resident  or  pilgrims. 
The  Mass  said  on  such  occasions  was  a  private  Mass.  The 
public  Mass,  that  is  to  say,  the  stational  Mass,  was  that  in 
which  the  whole  church  was  considered  to  take  part. 

This  public  Mass  is  that  which  agrees  best  with  the 
primitive  type  of  the  institution,  and  on  that  account  its 
study  is  the  more  important.  As  we  find  it  described  in 
the  Ordines  of  the  eighth  or  ninth  century,  it  implied  a 
ceremonial  which  corresponded  more  with  the  exigencies 
of  a  later  date  than  with  those  of  primitive  times.  The 
pontifical  court,  which  had  then  reached  a  considerable 
development,  played  in  it  an  important  part.  The  different 
classes  of  the  clergy,  arranged  according  to  their  orders 
and  to  their  regions,  the  corporation  of  cantors,  the  crucifers 
of  the  quarter,  the  military  and  civil  rulers,  and,  in  fact, 
everybody,  had  his  part  in  these  high  ceremonials  of  wor- 
ship, I  will  put  on  one  side  everything  in  the  Ordo  which 
has  to  do  with  this  high  ceremonial,  and  will  confine  myself 
to  those  rites  which  are  essential,  and  which  are  common  to 
the  Koman  and  other  liturgies. 


1.   The  Entry  of  the  Officiating  Priest. 

The  congregation  of  the  faithful  having  assembled,  the 
priests,  accompanied  by  the  bishops  then  in  Eome,  took 
their  places  in  the  apse  of  the  church  which  was  reserved  for 
the  superior  clergy.  The  pontiff  and  his  deacons  set  out 
from  the  secretarium,  or  sacristy  (which  was  situated  close 
to  the  entrance  of  the  church),  and  proceeded  to  the  altar. 


THE  KOMAN   MASS.  163 

The  Ordines  of  the  eighth  century  represent  them  as  wearing 
their  liturgical  vestments,  and  as  preceded  by  the  sub- 
deacons,  one  of  whom  swings  a  censer,^  and  by  seven 
acolytes  carrying  tapers.^  During  this  procession  the 
choir  (scJiola  cantorum)  sings  the  antiphon  ad  introitum. 
Originally  this  antiphon  consisted  of  the  singing  of  a  com- 
plete psalm,  or,  at  least,  of  several  verses  of  it.  It  con- 
tinued to  be  sung  until  the  pontiff  had  reached  the  altar. 
Before  he  did  so,  he  was  met  by  a  cleric,  who  brought  to 
him  a  fragment  of  consecrated  bread,  which  was  reserved 
from  a  previous  Mass.  This  eucharistic  portion  was  in- 
tended to  be  placed  in  the  chaKce  before  the  ceremony 
of  the  "  fraction  of  the  bread."  On  entering  the  sanctuary 
the  Pope  gave  the  kiss  of  peace  to  the  senior  bishop 
and  senior  priest,  and  then  to  all  his  deacons.  He 
thereupon  proceeded  to  prostrate  himself  before  the  holy 
table.  A  few  minutes  before  his  arrival  there,  the  book 
of  the  Gospels  had  been  solemnly  brought  and  placed  upon 
the  altar.  After  the  Pope's  prostration,  the  deacons  pro- 
ceeded two  by  two  and  kissed  the  altar  on  its  sides.  The 
pontiff  also,  drawing  near,  kissed  the  altar,  as  well  as  the 
book  of  the  Gospels. 

It  is  difficult  to  assign  a  precise  date  to  this  cere- 
mony. In  all  rituals  the  entry  of  the  officiating  minister 
was  from  an  early  time  associated  with  some  pomp.  We 
shall  not  go  far  wrong,  however,   if  we  refer  to  the  fifth 

1  Judging  from  the  Ordines  and  other  liturgical  books,  as  well  as  from 
the  inventories  of  Church  furniture  which  we  find  in  the  Liber  Ponti- 
ficalis,  the  portable  censer  was  used  at  Kome,  up  to  the  ninth  century,  only 
in  processions.  The  route  which  the  cortege  had  to  follow  was  thus 
made  sweet-smelling  with  incense.  As  for  censing  the  altar,  or  the  church, 
or  the  clergy  or  congregation,  such  a  thing  is  never  mentioned. 

2  I  fancy  that  there  must  have  been  some  connection  between  the 
custom  of  carrying,  on  certain  occasions,  tapers  before  the  Pope  and  before 
the  book  of  the  Gospels,  and  the  tapers  figuring  among  the  insignia  of 
the  highest  dignitaries  of  the  Roman  Empire  in  the  Notitia  dignitntum 
imperii. 


164    CHRISTIAN  woeship:  its  oeigin  and  evolution. 

century,  at  the  earliest,  the  majority  of  the  details  which 
have  just  been  described. 

2.  Introductory  CJiants. 

The  Kyrie  eleison  may  be  considered  as  a  remnant  of 
the  Litany  form  of  prayer,  or  dialogue  between  one  of  the 
sacred  ministers  and  the  whole  congregation.  This  form 
of  prayer  occupies,  as  we  have  seen,  a  prominent  place  in 
the  Greek  liturgies.  The  Liturgy  of  Constantinople,  for 
instance,  contains  a  litany  to  be  said  at  the  beginning  of  the 
Mass,  before  the  entry  of  the  celebrants.  It  would  appear 
also  that  at  Eome,  in  early  times,  it  formed  the  initial 
portion  of  the  Liturgy.  It  was  customary  in  the  eighth 
century  on  the  Litany  days,  that  is,  the  days  on  which 
the  people  went  in  general  procession  to  the  church  of  the 
station,  to  sing  neither  Kyrie  nor  Gloria.  The  service 
at  the  church  began  directly  with  the  Fax  vobis  and  the 
first  prayer.  The  Kyrie,  in  like  manner,  was  omitted  on 
the  days  appointed  for  ordinations,  because  on  such  occa- 
sions the  Litany  was  sung  after  the  gradual.  Even  at 
the  present  time  the  Kyrie  eleison  in  the  Mass  for  Easter 
Eve  is  nothing  more  than  the  conclusion  of  the  Litany 
with  which  that  Mass  commenced.^  St.  Gregory  ^  is 
the  authority  for  the  statement  that  in  his  time  the  words 
Kyrie  eleison  and  Ghriste  eleison  were  accompanied,  except 
in  the  daily  Masses,  by  other  formularies.  These  formu- 
laries were,  doubtless,  a  litany  more  or  less  elaborated. 

The  Litany  of  the  Saints  at  present  in  use  has  preserved 
this  ancient  form  of  dialogue-prayer  as  it  was  accustomed 
to  be  said  in  the  Koman  Church.     It  has,  doubtless,  been 

'  This  correlation  of  the  Kyrie  and  Litany  is  still  clearly  manifest  in 
the  Ordines  of  the  twelfth  century. 

*  Ep.  is.  12  (26) :  "  In  quotidianis  missis  aliqua  quae  dici  solent  tacemns, 
tantummodo  Eyrie  eleison  et  Christe  eleison  dicimus,  ut  in  his  deprecationis 
Vocibus  paulo  diutius  occupemur." 


THE  ROMAN   MASS.  165 

subject  to  considerable  development,  especially  in  the  first 
part  of  it,  which  contains  the  invocation  of  Saints.  But 
the  conclusion,  in  which  the  response  occurs,  Te  rogamus, 
audi  nos,  has  quite  an  ancient  ring  about  it,  and  possesses 
a  great  resemblance  to  the  petitions  in  the  litanies  used 
in  the  Greek  Church.  Although  the  earliest  text  in 
which  it  occurs  goes  back  only  to  the  eighth  century, 
it  is  probable  that  it  is  much  more  ancient. 

It  is  evident,  moreover,  that  the  place  assigned  to  the 
Kyrie  eleison  in  the  Eoman  Litany  is  not  that  given  to  it 
in  the  Eastern  Churches.  In  the  Eoman  Litany  it  occurs 
at  the  beginning  and  the  end,  and  is  said  alternately  by 
the  precentor  and  the  congregation.  In  the  East  it 
formed  the  people's  response  to  the  petitions  in  the 
Diaconal  Litany.  St.  Gregory  was  already  aware  of  this 
difference.^  It  arose  from  the  fact  that  the  Kyrie  was 
adventitious  in  the  Eoman  Church,  as  it  was  throughout  the 
entire  West.^  The  formulary  Te  rogamus,  audi  nos,  however, 
could  not  be  omitted,  since  it  occupies  in  the  Eoman 
Litany  the  same  place  as  the  Kyrie  eleison  in  the  Greek. 
Another  place  had  to  be  found  for  the  latter.  It  is  a 
somewhat  singular  thing  that  the  Kyrie,  which  is  of  later 
date  at  Eome  than  the  Litany,  should  now  be  preserved  in 

1  Ep.  is.  12:  '■'■Kyrie  eleison  autem  nos  neque  diximus  neque  dicimus 
sicut  a  Graecis  dicitur,  quia  in  Graeciis  simul  omnes  dicunt,  apud  nos 
autem  a  clericis  dicitur  et  a  populo  respondetur ;  et  totidem  vicibus  etiam 
Christe  eleison  dicitur,  quod  apud  Graecos  nullo  modo  dicitur." 

2  Council  of  Vaison  (529),  c.  3 :  "  Et  quia  tarn  in  sede  apostolica  quam 
etiam  per  totas  orientales  atque  Italiae  provincias  dulcis  et  nimium 
salutaris  consuetudo  est  intromissa  ut  Kyrie  eleison  frequentius  cum  grandi 
affectu  et  compunctione  dicatur,"  etc.  The  Council  agreed  to  the  intro- 
duction of  this  custom  into  the  Churches  of  the  province  of  Aries,  in 
which  it  was  still  unknown.  The  word  intromissa  cannot  have  any 
reference  to  the  Eastern  Churches,  which,  as  we  know,  used  the  Kyrie 
from  the  remotest  times.  The  drawing  up  of  the  Canon  is  somewhat 
defective  on  this  point,  but  it  is  clear  that  the  Council  of  Vaison 
regarded  the  Kyrie  then  in  use  at  Kome  and  in  Italy  (Milan)  as  an 
importation  of  somewhat  recent  date. 


166      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

the  Mass,  whereas  from  the  Litany,  a  more  ancient  service, 
it  has  been  almost  eliminated. 

The  Gloria  in  excelsis. — This  hymn,  like  the  Kyrie, 
is  of  Greek  origin.  We  find  it,  in  a  slightly  different 
form,  however,  in  the  Apostolic  Constitutions'^  (vii.  47), 
and  in  the  appendices  to  the  Bible  at  the  end  of  the  Codex 
Alexandrinus,  which  belongs  to  the  fifth  century.  It  was 
a  morning  hymn,  and  formed  part  of  the  office  for  Matins, 
and  did  not  belong  to  the  Liturgy  properly  so  called.  It 
was  originally  introduced  at  Eome  into  the  first  Mass  of 
the  Nativity,  which  was  celebrated  before  daybreak.  Pope 
Symmachus  extended  its  use  to  Sundays  and  the  feasts 
of  martyrs,^  but  only  in  the  case  of  episcopal  Masses. 
Priests  were  allowed  to  say  it  only  on  Easter  Day,  when 
they  were  regarded  as  taking  the  place  of  the  absent  Pope, 
or  on  the  day  of  their  first  performance  of  sacerdotal 
functions.^ 

3,   The  First  Prayer. 

After  the  salutation  of  the  congregation,  the  celebrant 
calls    upon    them  to   pray    with  him    in  the   introductory 

1  The  following  ia  the  text  in  the  Constitutions :  "  Aj|a  4u  v\plcrTots  ®e$ 
Kol  tirl  yyjs  elp'{]yri,  hv  avdp^irois  eiiSoKia. 

"  AXvov fj.lv  ere,  vfivovfj.ev  (re,  evKoyovfiev  ere,  5o^o\oyov/j.ei/  ae,  TrpoffKvvovfiev 
(re  5t&  Tov  fj.eyd\ov  ap^tepe'cos,  ere,  rhf  uvra  Qeht/,  ayevv-qrov  eva,  WTCpSffiTOV 
fi6vov,  5ta  TTjf  jj,eyd\r]v  ffov  So^av, 

"  Kvpie,  fiaaiXev  e-novpdvie,  Qee  Udrep  iravTOKpdrop, 

"  Kvpie  6  0ehs,  d  irarrjp  rod  XpicTTOv,  tov  afid/uLOv  a/nvov,  ts  aipei  t))v 
afxapriav  tov  K6<rfj.ov,  ■irp6(r5e^aL  t))v  Serjcriv  rifiuv,  6  Ka9'l}iJ.evos  eTvl  tuv  Xepov$l/x, 
'6ti  av  fiivos  ayios,  <rv  fi6vos  Kvpios  'IrjcroC  XpiaTov,  tov  ©ec"  Tracrrjs  yevrjTris 
(pvaeais,  tov  fiaeriKeoos  7}ixuiv,  5t'  ov  coi  So^a,  ti/j.7]  Kal  creBas." 

The  printed  editions  give  at  the  end '  Irjerovs  Xpia-T6s;  which  is  evidently 
an  error,  and  must  be  corrected  as  I  have  done.  This  text  breathes  the 
spirit  of  "  subordinationism."  It  has  been  carefully  revised  before  inser- 
tion in  the  Eoman  Liturgy. 

2  Lib.  Pontif.,  vol.  i.  p.  129  (Telesphorus),  and  263  (Symmachus). 

'  Ofd.  Born.  i.  25.  Cf.  in  the  Ordo  of  the  manuscript  of  Saint-Amand 
(printed  in  the  appendix  of  the  present  work)  the  chapter  dealing  with  the 
ordination  of  priests. 


THE  ROMAN   MASS.  167 

prayer,  which  was  called  the  collecta,  because  it  was  said  as 
soon  as  the  people  had  fully  assembled.^  This  is  the 
first  of  the  three  "  collective  prayers,"  ^  or  collects,  allowed 
in  the  Eoman  Mass.  The  other  two  are  the  prayer  super 
oUata  {secreta),  and  that  called  the  post  coinviunio. 


4i.   The  Lections  and  the  Chanting  of  Psalms. 

From  the  beginning  of  the  sixth  century  there  were 
in  use  in  Eome  only  two  lections,  viz.  the  Epistle  and 
Gospel.^  The  first  was  taken,  sometimes  from  the  Old 
Testament  and  sometimes  from  the  New  (the  four  evange- 
lists excepted),  but  most  frequently  from  the  Epistles  of 
St.  Paul,  or  from  the  General  Epistles,  from  whence  its 
name. 

Originally  the  lections  were  more  numerous.  In 
the  existing  use,  indeed,  more  than  one  trace  is  found 
of  the  'prophetic  lection,  which  has  now  disappeared. 
This  form  of  lesson,  indeed,  is  still  employed  on  certain 
days — for  instance,  on  the  Ember  days  and  in  Lent.  The 
most  remarkable  thing  in  this  connection  is  the  arrange- 
ment of  the  chants  between  the  Epistle  and  Gospel. 
These  chants  are  always  two  in  number,  a  psalmus  re- 
sponsorius,  or  respond,  which  is  entitled  the  Gradual,  and 
the  Allehda,^    to   which    there    is    still   attached  a   verse 

*  Colligere  plebem  is  the  ordinary  expression  for  calling  the  people 
together  to  worship.  The  meaning  of  the  word  colleda  ( =  collectio,  aa 
missa  =  missio)  is  made  perfectly  clear  in  the  rubrics  of  the  Gregorian 
Sacramentary  relating  to  the  Litany  days.  The  prayer  prescribed  for 
use  at  the  Church  whence  the  procession  sets  out  is  called  "acZ  collectam." 
It  is  needless  to  point  out  that  the  Greek  words  avva^is,  (rvvdyeiy,  are 
the  equivalents  of  the  Latin  terms  collecta  and  colligere. 

2  See  above,  p.  107. 

'  Lib.  Font.,  Celestine,  vol.  i.  p.  230. 

*  The  singing  of  the  Alleluia  is  a  very  ancient  practice  in  the  Church. 


168      CHRISTIAN  WORSHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

of  a  psalm.  During  Lent  and  other  penitential  seasons, 
and  at  Masses  for  the  dead,  the  Alleluia  is  replaced  by 
a  psalm,  with  a  melody  of  a  special  character,  called  the 
Psalmus  tractus,  or  tract.  ^  There  is  in  every  case  a 
second  chant  after  the  gradual.  Whence  this  duality  ? 
The  reason  will  occur  to  us  if  we  consider  that  in 
the  few  Masses  which  have  preserved  the  "  prophetic " 
lection,  the  gradual  is  sung  between  that  lection  and  the 
Epistle,  whilst  the  Alleluia,  or  the  tract,  is  used  between 
the  Epistle  and  Gospel.  The  two  chants  were  at  first  thus 
inserted  respectively  between  the  lections,  but  when  the 
first  of  the  latter  was  removed,  both  chants  were  united 
and  sung  between  the  Epistle  and  Gospel. 

The  suppression  of  the  prophetic  lection  must  have 
taken  place  at  Eome  in  the  course  of  the  fifth  century. 
About  the  same  time  it  suffered  similar  treatment  at 
Constantinople.^  The  Armenian  Liturgy,  which  is  an 
ancient  form  of  the  Byzantine,  still  retains  the  three 
lections,  but  in  the  most  ancient  books  of  the  Byzantine 
use  which  have  come  down  to  us  there  are  but 
two. 

I  have  already  pointed  out  that  the  practice  of  chanting 
psalms  between  the  lections  in  the  Mass  is  as  old  as 
these  lections  themselves,  and  that  both  go  back  in  direct 
line  to  the  religious  services  of  the  Jewish  Synagogue.  In 
the    Christian   Liturgy  these   psalms   constitute   the    most 


but  its  exact  place  in  divine  service  varies  according  to  the  different  uses. 
In  the  Gallican  use  the  Alleluia  was  sung  after  the  Gospel,  at  the 
procession  of  the  oblation.  This  is  also  the  place  it  occupies  in  the 
East.  The  placing  of  the  Alleluia  before  the  Gospel  is  a  peculiarity  of 
the  Eoman  use.  Before  the  time  of  St.  Gregory  it  was  sung  at  Easter- 
tide only  (Ep.  ix.  12  [26]).  It  would  even  appear  that  it  was  originally 
sung  on  Easter  Day  only  (Sozomen,  Hist.  Eccl,  vii.  19). 

1  See  above,  p.  114. 

2  I  find  it  mentioned,  however,  at  the  beginning  of  the  seventh  century 
in  the  life  of  St.  Theodorus  Siceotes.     Acta  SS.,  April  22,  §  16. 


THE  ROMAN  MASS.  169 

ancient  and  most  solemn  representation  of  the  Davidic 
Psalter.  We  must  take  care  not  to  put  them  on  the  same 
footing  as  the  other  chants,  the  Introit,  Offertory,  and  Com- 
munion, which  were  introduced  later,  and  then  merely  to 
occupy  attention  during  long  ceremonies.  The  gradual 
and  similar  chants  had  an  intrinsic  value,  and  during  the 
time  in  which  they  were  sung  there  was  nothing  else 
going  on.^  This  was  the  ancient  chanting  of  the  psalms, 
which  in  the  primitive  Church  alternated  with  the  lections 
from  Holy  Scripture.^ 

The  gradual,  as  has  been  said,  was  so  called  because 
it  was  sung  at  the  gradus,  or  ambo,  where  the  lections 
also  were  read.  It  was  sung  always  by  a  single  cantor, 
and  the  office  of  the  choir  was  confined  to  taking  up  the 
final  musical  phrase.^  The  other  chants  were  executed 
in  piano  by  the  choir,  or  schola  cantorum.  It  was  also 
customary,  up  to  the  time  of  St.  Gregory,  that  the 
gradual  and  its  additions  should  be  sung  like  the  Gospel, 
by  deacons  only;  and  this  function  had  quite  a  special 
importance  iu  the  ministry  of  that  order.  Mention  of  it 
frequently  occurs  in  epitaphs : 


'  Psallere  et  in  popuUs  vohii  modulante  propheta 
sic  merui plebem  Cliristi  retinere  sacerdos" 


says  a  bishop,  explaining  in  this  manner  how  the  faithful, 


1  St.  Augustine  refers  to  this  frequently.  Cf.  Pal€ographie  Musicale, 
vol.  V.  p.  30. 

^  We  see  from  this  what  a  heresy  it  is  to  replace  these  chants  by  organ 
solos. 

*  The  choir-rules  continue  to  prescribe  this  method  of  executing  the 
ending  of  the  chant.  This  practice  is  very  ancient,  for  mention  is  made 
of  it  in  the  Apostolical  Constitutions :  "  Tls  tovs  tov  Aaj3l5  ^paWerw  vfivous 
Kal  6  Aahs  ra  aKpoffTiKia  vTro^aWirw  "  (ii.  57).     Cf.  above,  pp.  113,  114. 


170      CHEISTIAN  WOESHIP:   ITS   OKIGIN   AND   EVOLUTION. 

being  ravished  by  his  singing,  had  raised  him  to  the  epis- 
copate.^ We  read  also  in  the  epitaph  of  the  deacon 
Eedemptus,  a  contemporary  of  Pope  Damasus — 

Dulcia  nectar eo  promebat  mella  canore 
prophetam  ceJebrans  placido  modulamine  senem ; 

and  in  that  of  the  archdeacon  Deusdedit  (fifth  century) — ■ 

Hie  levitarum  primus  in  ordine  vivens 
Davitici  cantor  carminis  istefuit;  ^ 

and  in  that  of  the  archdeacon  Sabinus  (fifth  century) — 

[Ast  eg]o  qui  voce  psalmos  modulatus  et  arte 
[dive] rsis  cecini  verba  sacrata  sonis.^ 

Thus  the  possession  of  a  good  voice  and  of  a  thorough 
knowledge  of  music  was  a  necessary  qualification  for  a 
deacon. 

In  the  pursuit  of  this  knowledge,  many  other  more 
essential  things  were  neglected.  St.  Gregory  thought  to 
obviate  this  evil  by  suppressing  the  monopoly  of  deacons 
in  regard  to  chanting  the  psalms.*  But  if  the  gradual 
came  to  be  no  longer  sung  by  the  deacons,  it  still  continued 
to  be  executed  as  a  solo. 

The  reading  of  the  lections  was  formerly  prefaced  by 
an  injunction  to  silence,  of  which  the  formulary  is  preserved 
in  the  order  of  the  ceremony  called  "  Opening  of  the  Ears," 
or  "  Traditio  Symboli,"  one  of  the  ceremonies  preparatory  to 
baptism.  The  deacon  said  in  a  loud  voice,  State  cum  silenfio, 
audientes  intente  ! 

After  the  lections  we  ought  to  find  the  homily.     But 

1  De  Kossi,  Bull.,  1864,  p.  55. 

"  De  Eossi,  Eoma  Sotteranea,  vol.  iii.  pp.  239,  242. 

'  De  Eossi,  Bull,  1864,  p.  33. 

*  Council  of  595,  can.  1. 


THE   ROMAN   MASS.  171 

the  homily  appears  to  have  fallen  into  disuse  at  Eome 
at  a  somewhat  early  period.  St.  Gregory,  and  St.  Leo 
before  him,  were  the  only  early  Popes  who  left  homilies 
behind  them,  or,  indeed,  seem,  as  far  as  we  know,  to 
have  preached  them.  The  homilies  of  St.  Leo  are,  more- 
over, short,  and  restricted  to  certain  solemn  festivals. 
Eoman  priests  had  no  authority  to  preach,  and  the  Popes 
looked  askance  at  the  permission  to  do  so  granted  to  their 
clergy  by  other  bishops.^  Sozomen,  who  wrote  about  the 
time  of  Pope  Xystus  III.,  tells  us  that  no  one  preached 
at  Eome.^ 

There  is  no  trace  to  be  found  in  the  liturgical  books 
of  the  eighth  century  of  the  dismissal  of  catechumens  and 
penitents.  This  is  owing  to  the  fact  that  they  were 
drawn  up  at  a  time  when  discipline  in  regard  to 
catechumens  and  penitents  had  been  largely  modified. 
There  were  no  longer  any  adult  catechumens,  and  public 
penitents  were  usually  shut  up  in  monasteries.  The 
ancient  formularies  of  the  missa  catechivmenorum  and  of  the 
missa  paenitentium  were  preserved,  notwithstanding,  and 
occur  respectively  in  the  order  of  baptism  already  re- 
ferred to,  and  in  one  of  St.  Gregory's  dialogues.  On 
the  day  of  the  "  Opening  of  the  Ears "  the  deacon  dis- 
missed the  candidates  for  baptism  with  the  words, 
Catechumeni  recedant !  Si  quis  catechumenus  est  recedat ! 
Omnes  catechumeni  exeant  foras !  St.  Gregory  ^  relates 
that  two  nuns,  who  had  been  excommunicated  by  St. 
Benedict,  were  buried  in  a  certain  church,  and  that 
whenever  the  deacon  cried  out,  at  each  Mass  celebrated 
there,  the  words,  8i  quis  non  communicat,  det  locum  !  their 
foster   mother  used  to   see   them   arise   from   their  graves 

'  Letter  from  Pope  Celestine  to  the  Bishops  of  Provence.     Jaffe,  381. 
^  Sozomen,  Hist.  Ecdes.,  vii.  19. 
»  Dial,  ii.  23. 


172      CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

and  go  out  of  the  holy  place.  The  manner  in  which  St. 
Gregory  explains  Cumque  ...  EX  more  diaconus  clamaret, 
seems  to  indicate  that  this  form  of  dismissal,  or  one  equiva- 
lent to  it,  was  still  in  use  in  his  time,  that  is,  at  the  end 
of  the  sixth  century. 

5.  The  Prayer  of  the  Faithful, 

After  the  Mass  of  the  catechumens  had  been  said,  that 
of  the  faithful  began.^  The  bishop,  having  once  more 
saluted  the  congregation  with  the  words  Dominus  vohiscum  ! 
calls  upon  them  to  pray :  Oremus  !  It  is  a  strange  thing 
that  this  exhortation  was  as  barren  of  result  in  the  eighth 
century  as  it  is  in  the  present  day.  No  one  prayed.  The 
Pope  and  his  assistants  proceeded  to  collect  the  offerings  of 
the  people  and  clergy,  the  choir  executed  some  chant  or 
other,  but  no  prayer  was  provided  by  the  liturgical  books,  and 
there  was  no  rubric  implying  that  any  prayer  was  to  be 
said  privately  or  secretly.  There  is,  therefore,  a  hiatus  here ; 
something  has  disappeared,  and  that  something  is  nothing 
else  than  the  "  Prayer  of  the  Paithful,"  which,  in  all  other 
liturgies,  occurs  at  this  place. 

I  am  inclined  to  believe  that  the  disappearance  is  not 
altogether  complete,  and  that  the  form  used  in  ancient  times 
in  the  Eoman  Church  is  still  preserved  in  the  series  of 
solemn  prayers  employed  on  Good  Friday. 

In  the  eighth  century  these  prayers  were  said,  not  only 
on  the  Friday,  but  also  on  the  Wednesday  in.  Holy  Week. 
There  is  nothing  in  their  tenor  which  connects  them 
especially  with  the  solemnities  of  the  Passion  and  of  Easter. 

1  The  custom  of  chanting  the  Creed  at  this  place  in  the  Mass  was  not 
introduced  at  Rome  until  the  first  half  of  the  eleventh  century.  Bemon, 
Abbot  of  Eeichenau,  relates  that  in  his  presence  the  emperor  Henry  II. 
induced  Pope  Benedict  VIII.  (1012-1024)  to  adopt  this  custom ;  before  this 
it  was  unknown  to  the  Roman  Church  (J)e  off.  Missae,  c.  2  ;  Migne,  Pat.  Lat. , 
vol.  cxlii.  p.  1060). 


THE  EOMAN   MASS.  173 

They  are  prayers  for  the  ordinary  needs  of  the  Church,  for 
peace,  for  the  bishop,  for  the  whole  hierarchy  down  to  the 
confessors  {ascetae),  virgins,  and  widows;  for  the  Eoman 
emperor  ;  for  the  sick,  the  poor,  captives,  travellers,  sailors ; 
for  heretics,  schismatics,  Jews,  and  heathen.  These  are  the 
same  petitions  which  we  encounter,  frequently  repeated,  in 
the  daily  liturgies  of  the  Eastern  Church.  I  am  of  opinion, 
therefore,  that  these  prayers  once  formed  part  of  the  ordinary 
Eoman  Mass,  and  that  they  were  said  after  the  lection,  that 
is,  at  the  place  in  which  they  long  continued  to  be  recited 
on  Wednesday  and  Friday  in  Holy  Week.^ 


6.  The  Offering. 

If  the  Eoman  Liturgy  was  deprived  at  an  early  date  of 
the  Prayer  of  the  Faithful,  it  still  preserved  in  the  ninth 
century,  as  a  compensation,  that  of  the  oblation,  which  had 
disappeared  at  an  early  date  from  all  other  liturgies.^  The 
faithful,  including  not  only  the  laity,  but  also  the  priests  and 
other  clerics,  together  with  the  Pope  himself,  brought  each 
their  gifts  of  bread  and  wine,  for  each  was  obliged  to  make 
his  own  offering.  The  Pope  himself,  assisted  by  the  bishops 
and  priests,  received  the  loaves ;  the  archdeacon  and  his 
colleagues  the  amulae,  or  phials  of  wine.  This  distinction 
of  functions  was  observed  throughout  the  entire  ceremony, 
the  species  of  wine  being  considered  as  within  the  special 
province  of  the  deacons. 

During  the  offering  the  choir  chanted  a  responsory  psalm, 
called  the  Offertorium.     This  chant  is  of  ancient  use.    It  was 


•  The  prayers  used  now  between  the  Gospel  and  the  Homily  or  Sermon, 
called  Prayers  of  the  Praeconium,  correspond  with  this  ancient  prayer  of 
the  faithful.     [Bidding  Prayer.— Te.] 

^  At  present  it  is  no  longer  in  use  in  the  Church  at  Rome,  but  it  is 
still  preserved  at  Milan,  and  in  certain  places  in  France. 


174    CHRISTIAN  wokship:  its  origin  and  evolution. 

introduced  into  Carthage  while  St.  Augustine  was  yet 
alive.  As  is  the  case  with  all  novelties,  this  introduction 
was  adversely  criticised.  A  certain  Hilary,  an  individual 
of  the  rank  of  a  tribune  (vir  tribunitius),  made  such  a  stir 
over  the  matter  that  the  Bishop  of  Hippo  was  asked  to 
write  a  treatise  to  confute  him.  This  was  the  occasion  of 
the  book,  now  lost,  called  Contra  Hilar\i\um,  in  which  the 
celebrated  doctor  defended  moreni  qui  tunc  esse  apud 
Carthaginem  coeperat,  ut  hymni  ad  altare  dicerentur  de 
Psalmorum  lihro^  sive  ante  ohlationem,  sive  cum  distribueretur 
jpojpulo  quod  fuisset  oblatum. 

The  Offertory  at  present  consists  of  a  single  verse  without 
response,  but  in  the  ancient  antiphonaries  it  presents  a 
longer  and  more  complicated  form. 

The  offerings  having  been  made,  the  archdeacon  chooses 
from  the  loaves  those  which  are  to  be  employed  in  the 
communion,  and  places  them  upon  the  altar.  He  places 
there  also  the  vessel  (seyphus)  containing  the  wine  for  the 
communion  of  the  faithful,  the  two  loaves  offered  by  the 
Pope  himself,  and  lastly  the  chalice,  which,  together  with 
these  two  loaves,  is  to  serve  for  communicating  the  pontiff 
and  the  higher  clergy.  He  takes  care  to  pour  into  this 
chalice,  together  with  the  wine  offered  by  the  Pope,  a  little 
of  that  offered  by  the  priests  and  deacons,  and  of  that 
which  is  contained  in  the  scyphus  which  represents  the 
offering  of  the  faithful.  He  adds,  last  of  all,  a  small 
quantity  of  water. 

No  prayer  accompanies  these  ceremonies.  The  Pope 
takes  no  part  in  them,  but  sits  all  the  time  in  his  seat  at 


*  Aug.,  Retract.,  ii.  11. — Take  note  of  the  employment  of  the  word 
Hijmnus  to  designate  a  psalm,  and  also  of  the  custom  of  taking  the  text 
of  the  Offertory  from  the  Book  of  Psalms.  This  does  not  exclude  the 
use  of  forms  taken  in  the  course  of  time  from  other  sacred  books,  or  even 
from  other  sources,  but  it  throws  light  on  the  origin  and  primitive  character 
of  this  ecclesiastical  chant. 


THE   ROMAN   MASS.  175 

the  end  of  the  apse.  The  offertory  prayers  now  in  use  are 
not  indicated  in  the  ancient  books.  They  are,  however, 
complete  counterparts,  as  far  as  the  meaning  is  concerned, 
of  those  employed  by  the  Greek  priests,  and,  doubtless,  also 
by  the  Galilean  priests,  before  the  beginning  of  the  Mass  at 
the  table  of  Prothesis.'^ 


7.  The  Consecration  Prayers. 

As  the  preparation  of  the  oblation  takes  place,  according 
to  the  Eoman  custom,  at  the  altar  itself,  and  during  the 
time  of  Mass,  there  is  no  room  in  it  for  the  solemn  entry 
with  the  oblation  previously  prepared,  of  the  Oriental  and 
Galilean  ritual.  The  kiss  of  peace  and  the  reading  of  the 
diptychs  are  relegated  to  a  later  place.  As  soon  as  the 
archdeacon  has  finished  placing  on  the  altar  the  loaves  and 
chalices  to  be  consecrated,  the  Pope,  after  washing  his  hands, 
proceeds  to  the  altar  and  begins  the  consecration  prayers.^ 
He  calls  the  faithful,  in  the  first  place,  to  join  in  a  prayer, 
which  is  the  second  of  the  two  collective  prayers  of  the 
Eoman  Mass,  and  is  known  by  the  appellation  super  ohlata,  or 
Secreta.     It  is  preceded  by  an  invitatory  of  a  special  form : 

*  For  the  peculiarity  of  the  custom  of  the  Dominicans  on  this  point 
see  the  following  chapter. 

2  From  several  texts  of  the  Liber  Pontificalis  (especially  vol.  i.  p.  139, 
note  3 ;  and  p.  246,  note  9),  compared  with  a  passage  in  the  Ordo  I.  of 
Mabillon  (c.  48),  it  would  seem  that  the  titular  priests  made  use  here 
of  a  special  rite  at  the  outset.  Some  of  the  oblatae  were  held  before  them 
on  patens.  They  said  the  Canon  at  the  same  time  as  the  Pope,  and  thus 
celebrated  the  Eucharistic  Liturgy  with  him.  If  I  have  rightly  interpreted 
the  passages  in  question,  this  custom  must  have  existed  at  the  beginning 
of  the  sixth  century,  as  far  as  the  stational  Masses  are  concerned.  In 
the  eighth  century  this  custom  was  observed  only  on  the  feasts  of 
the  Nativity,  Easter,  Pentecost,  and  of  St.  Peter.  On  other  days  the 
co-opeiation  of  the  priests  was  limited  to  the  offering,  the  fraction,  and 
the  communion. 

N 


176      CHRISTIAN   WORSHIP:   ITS   OEIGIN   AND   EVOLUTION. 

Orate,  fratres,  ut  meum  ac  vestrum  sacrificiuTn  acceptabile  fiat 
apud  Deum  Patrem  omnipotentem.  The  form  of  prayer 
whicli  follows,  and  which  at  the  beginning  was  merely  the 
conclusion  of  the  prayer  offered  np  in  silence  by  the  faithful, 
was  said  in  a  low  voice,  and  hence  its  name  of  Secreta.  It 
was  terminated  by  an  ecphony,  that  is,  by  an  ending  on  a 
high  note,  to  which  Amen  was  responded. 

At  this  point  came  the  eucharistic  prayer  which 
corresponded  to  the  Anaphora  of  the  Greek  liturgies.^ 
It  was  divided  by  the  chanting  of  the  Sanctus  into  two 
parts  of  unequal  length,  of  which  the  first,  sung  on 
a  high  note,  was  called  the  Preface,  and  the  second, 
recited  in  a  low  tone,  named  the  Canon.  The  Eoman 
AnapJwra  possesses  testimony  to  its  great  antiquity.  The 
form  at  present  in  use  existed  already,  word  for  word,  at 
the  beginning  of  the  seventh  century.  St.  Gregory  gave 
to  it  its  final  touch,  adding  to  the  prayer  Mane  igitur 
the  following  words :  diesque  nostros  in  tua  pace  disponas,^. 
atque  ah  eterna  damnatione  nos  eripi  ef  in  electorum 
tuorum  jubeas  grege  numerari.  The  author  of  the  Liber 
Pontificalis,  which  dates  from  the  beginning  of  the  sixth 
century,  speaks  of  the  Canon  as  fixed  in  form,  and  of 
known  content.  He  implies  also  that  it  had  been  a 
long  time  in  existence,  for  he  relates  that  St.  Leo 
(440-4G1)    had   added   some  words  to  it.^     But  we  can  go 


*  The  grouping  of  the  collective  and  eucharistic  prayers  ia  not  a  peculiarity, 
in  the  Eoman  use,  of  the  liturgy  of  the  Mass.  It  is  met  with  in  all  the 
solemn  benedictions  and  consecrations. 

^  It  is  possible  that  this  prayer  for  temporal  peace  was  occasioned  by  the 
incessant  troubles  brought  about  by  the  Lombardic  invasion.  Cf.  Liber 
Fontif.,  vol.  i.  p.  312. 

^  The  words  are  sanctum  sacrificium,  immaculatam  hostiam,  which 
stand  in  apposition  to  the  mention  of  Melchisedec's  sacrifice  in  the  prayer 
Supra  quae  propitio.  I  think  that  St.  Leo  must  have  intended  to  in- 
troduce by  them  a  protest  against  the  Manicheans  who  did  not  allow  the 
Tise  of  wine  in  their  liturgy.     Cf.  Lih.  Pontif.,  vol.  i.  p.  239. 


THE   ROMAN   MASS,  177 

still  further  back,  and  show  conclusively  that  the  prayer 
to  which  St.  Leo  added  four  words  was  already  in  being 
in  the  time  of  Pope  Damasus.  The  proof  is  to  be  found 
in  a  criticism  levelled  at  it  by  the  author  of  the  Quaestiones 
Veteris  et  Novi  Testameriti,^  who  was  a  contemporary  of 
Damasus.  In  the  misleading  theology  of  this  writer,  Mel- 
chisedec  is  identified  with  the  Holy  Spirit,  and,  while  he 
is  still  recognised  as  the  priest  of  God,  Melchisedec's  priest- 
hood is  considered  as  inferior  to  that  of  Christ:  Simi- 
liter et  Spiritus  sanctus  quasi  antistes  sacerdos  appellatus  est 
excelsi  Dei,  non  summus,  sicut  nostri  in  oblatione  praesumunt. 
Quia  quamvis  unius  suhstantiae  Christus  et  Spiritus  sanctus, 
uniuscujusque  tamen  or  do  observandus  est.  The  words  non 
summus  sicut  nostri  in  oblatione  praesumunt  have  evidently 
in  view  the  form  of  the  Eoman  Epiclesis,  summus  sacerdos 
tuus  Melchisedech. 

We  find,  furthermore,  in  a  work  not  much  later  than 
the  time  of  Damasus — the  De  sacramentis  of  the  pseudo- 
Ambrose — large  portions  of  the  Eoman  Canon.  Although 
we  cannot  assign  a  precise  date  to  this  work,  or  give  the 
name  of  its  author,  it  would  seem,  in  my  opinion,  to  have 
been  drawn  up  in  some  North  Italian  Church,  where  the 
Eoman  use  was  combined  with  that  of  Milan,  probably  at 
Eavenna.  As  it  assumes  that  the  population  of  the  towns 
is  still  made  up  of  pagans  and  Christians,  and  as  it  is, 
moreover,  partly  borrowed  from  a  similar  work  of  St. 
Ambrose,  we  cannot  go  far  wrong  in  fixing  its  date  as 
somewhere  about  400.  The  portions  of  the  Eoman  Canon 
which  appear  in  it  run  as  follows  ^ : — 


^  Migne,  Pat.  Lat.,  xxxv.  p.  2329. 

^  De  Saeram.,  iv.  5  ;  Migne,  Pat.  Lat.,  vol.  xvi.  p.  443.  Pamelius,  a  canon 
of  Bruges,  in  his  work  entitled  Liturgica  Latinorum  (vol.  i.  p.  301),  published 
at  Cologne,  in  1571,  introduces  this  fragment  into  the  middle  of  the  prayers  of 
the  Ambrosian  Mass,  and  from  this  fact  it  has  been  usually  cited  as  the  "  Am- 
brosian  Canon."   There  never  was,  in  fact,  an  Ambrosian  Canon.    Before  the 


178       CHRISTIAN    WORSHIP  :    ITS    ORIGIN   AND   EVOLUTION. 

Vis  scire  quia  verbis  caelestibus  consecratur?  Accipe  quae  sunt 
verba.  Dicit  sacerdos ;  Fac  nobis,  inquit,  lianc  oblatlonem  ascriptam, 
ratam,  rationahilem,  acceptabilem,  quod  Jigura  est  corporis  et  sanguinis 
lesu  Christi.  Quipridie  quam  pateretur,  in  Sanctis  manibus  suis  accepit 
panem,  respexit  in  caelum  ad  te,  sancte  Pater  omnipotens,  aeterne  Deus, 
gratias  agens,  benedixit,  /regit,  fractumque  apjostoUs  suis  et  discipuHs 
suis  tradidit,  dicens :  "  Accipite  et  edite  ex  hoc  omnes  :  hoc  est  enim 
corpus  meum,  quod  pro  midtis  con/ringetur."  Similiter  etiam  calicem, 
postquam  caenatum  est,  pridie  quam  pateretur,  accepit,  respexit  in 
caelum  ad  te,  sancte  Pater  omnipotens,  aeterne  Deus,  gratias  agens^ 
benedixit,  apostolis  suis  ei  discipulis  suis  tradidit,  dicens :  "  Accipite 
et  bibite  ex  hoc  omnes :  hie  tst  enim  sanguis  'nieus.  .  .  .  Quoties 
cumque  hoc  feceritis,  toties  commemorationem  inei  facietis,  donee  iterum 
adveniamy 

Et  sacerdos  dicit :  Ergo  memores  gloriosissimae  ejus  passionis  et 
ab  inferis  resurrectionis  et  in  caelum  ascensionis,  offerimus  tibi  hanc 
immaculatam  hostiam,  hunc  pane^n  sanctum  et  calicem  vitae  aeternae; 
et  petimus  et  precamur,  ut  hanc  oblationem  suscipias  in  sublimi  altari 
tuo  per  manus  angelorum  tuorum,  sicut  suscipere  dignatus  es  munera 
pueri  tuij'usti  Abel  et  s'lcrificium  patriarchae  nostri  Abruhae  et  quod  tibi 
obtulit  summus  sacerdos  Melchisedech. 


This  text,  while  it  does  not  correspond  word  for  word, 
agrees  very  closely  with  that  of  the  present  Eoman  Canon 
from  the  conclusion  of  the  formulary  of  the  diptychs  up 
to  and  including  the  Ejpiclesis. 

But  let  us  return  to  our  consideration  of  the  Eoman 
Anaphora. 

After  the  injunction  to  lift  up  the  heart  to  God,  and  to 
render  thanks  to  Him,^  the  officiating  priest  goes  on :   Vere 


adoption  of  the  Eoman  Canon  at  Milan,  the  consecration  prayers  were 
of  variable  tenor  there,  as  in  the  Galilean  books.  When  the  Eoman  Canon 
was  adopted  it  was  taken  from  the  form  in  use  in  the  seventh  century, 
with  the  addition  introduced  by  St.  Gregory.  The  Ambrosian  Mass  of 
Pamelius  is,  in  many  respects,  an  artificial  text  drawn  up  by  the  author 
himself.  It  is  not  to  be  found  in  any  of  the  manuscripts  of  the  Ambrosian 
rite. 

1  The  Sursum   corda  is   attested  by  St.   Cyprian  (De  Domin.   Oratione, 
31) :    "  Adeo    et    sacerdos    ante    orationem    praefatione    praemissa    par  at 


THE   ROMAN   MASS.  179 

dignum  et  justum  est,  etc.  In  the  Sacramentary  of  Adrian, 
tMs  form,  that  is  to  say,  the  Preface,  admits  only  a  smaU 
number  of  variations  for  the  chief  festivals.  Previously 
these  variations  were  much  more  numerous.  We  would 
gather  from  the  Leonian  Sacramentary  that  improvisation, 
or  at  the  least  the  intercalation  of  certain  sentences  pre- 
viously composed  by  the  officiating  priest,  was  still  the 
practice  in  the  sixth  century.  The  Preface  ends  with  an 
ascription  to  the  glory  of  God,  and  the  Sanctus. 

After  the  Sanctus  the  Eoman  Canon,  instead  of  proceeding 
at  once  to  the  account  of  the  Last  Supper,  intercalates  a 
long  passage  appropriated  to  the  enumeration  of  the  persons 
in  whose  name  the  oblation  is  made — the  whole  Catholic 
Church,  the  Pope  (or,  if  occasion  requires  it,  the  bishop  of 
the  locality),  and  all  the  orthodox  bishops ;  then  the 
Sovereign  and  the  congregation;  and  finally,  as  represent- 
ing the  Communion  of  Saints,  all  the  righteous  who  have 
already  attained  the  heavenly  beatitude — the  Virgin  Mary, 
the  Apostles,  and  their  successors  the  Popes,  martyrs,  and 
other  saints.  The  oblation  is  thus  made  by  the  whole 
Christian  family,  and  God  is  asked  to  accept  it,  and  to 
transform  it  into  the  Body  and  Blood  of  Christ. 

The  existing  texts  for  this  part  of  the  Canon  ^  give 
forms  which  are  definitely  fixed,  but  not  so  much  so, 
however,  that  provision  has  not  been  made  for  additions 
with  the  object  of  commemorating  the  festival  of  the  day 
or  for  the  enumeration  of  certain  persons  or  classes  of 
persons.  Thus,  there  is  no  doubt  that  the  names  of  the  four 
patriarchs  of  the  East,  and  possibly  of  certain  Western 
primates,  were  formerly  mentioned  in  the  Te  igitur  after 

fratrum  mentes  dicendo :  Sunburn  cor  da,  ut,  dum  respondet  plebs  Habemun 
ad  Dominum,  admoueatur,"  etc.  These  versicles  appear  already  in  the 
Canones  Hipjiolyti  (see  Appendix). 

'  That  is,  the  prayers  which  begin  with  the  words,  Te  igitur,  Memento, 
Conimunicantes,  Hunc  igitur,  and  Quam  olilutionem. 


180       CHEISTIAN   WOESHIP  :    ITS   OKIGIN   AND   EVOLUTION. 

that  of  the  Eoman  pontiff.  The  Memento,  which  follows  it, 
admits  of  a  break  where  many  names  and  petitions  might 
have  been  intercalated.  As  for  the  prayer  beginning  with 
Communicantes,  the  Sacramentary  of  Adrian  fm-nishes  varia- 
tions suited  to  the  solemnity  of  the  day.  Later  in  the  same 
prayer  the  list  of  Popes,  now  reduced  to  the  first  three  names, 
Linus,  Cletus,  and  Clement,  must  have  been  recited  at 
length.^  It  is  not  impossible  that  the  ancient  pontifical 
catalogue,  of  which  we  have  a  relic  in  the  Hieronymian 
Martyrology,  was  extracted  from  some  copy  of  the  Canon. 
The  names  of  martyrs  which  follow  are  also  merely  a 
selection.  The  Churches  which  adopted  the  Eoman  Liturgy 
were  within  their  rights  in  completing  that  list  by  adding  to 
it  the  names  of  the  saints  which  they  held  in  special  honour.^ 
Finally,  the  Kane  igitur  admits  the  insertion  at  the  festivals 
of  Easter  and  Pentecost  of  a  commemoration  of  the  newly 
baptised.  Formerly  the  names  of  the  candidates  for  baptism 
were  therein  recited  on  the  days  of  the  scrutiny,  while  those 
of  their  godfathers  and  godmothers  found  a  place  in  the 
Memento.^  Similar  additions  were  made  in  Masses  for 
ordinations. 

All  this  part  of  the  Canon  corresponds,  on  the  whole, 
with  the  recitation  of  the  diptychs  prescribed  in  the  Galilean 
and  Oriental  liturgies,  but  which  are  placed  in  these  liturgies 
before  the  beginning  of  the  Preface.  This  latter  disposi- 
tion may  seem  the  more  natural  one,  and  we  may  readily 
admit  that  the  former  is  not  altogether  primitive.*  It  is 
at  the  same  time  certain,  that  from  the  beginning  of  the 
fifth  century  the  order  of  the  Ptoman  Canon  was  already 


*  Liber    Pontificalis,  vol.   i.    p.    Ixx. ;    De    Eossi,   Roma    Sott.,    vol.    i. 
p.  114. 

'  In  France,  the  names  of  St.  Hilary  and  St.  Martin  are  always  found 
at  this  point. 

*  Ordo  Bom.,  vii.  3. 

*  Revue  d'Hist.  et  de  Litt.  Relig.,  vol.  v.  (1900)  p.  43, 


THE  EOMAN   MASS.  181 

that  which  it  is  to-day.  The  final  formulary,  in  fact,  in  all 
this  series  of  enumerations,  namely,  that  which  appears 
before  the  Qui  jpridie,  is  already  met  with  in  the  De 
sacramentis,  in  terms  almost  identical  with  those  of  the 
present  Quam  oUationem.  The  letter  of  Pope  Innocent  to 
Decentius  assumes,  moreover,  that  the  recitation  of  the 
diptychs  occupied  at  Eome  in  416,  and  for  a  long  time 
previously,  the  place  which  it  holds  at  present. 

The  account  of  the  institution  (Qui  pridie)  and  the 
Anamnesis  (Unde  et  memores),  which  follows  it,  present 
nothing  peculiar.     The  same  may  be  said  of  the  Epiclesis. 

This  portion  of  the  Canon  runs  as  follows : — 

Supra  quae  (the  oblations)  propitio  ac  sereno  vultu  respicere  digneris 
et  accepta  habere,  sicuti  accepta  habere  dignatus  es  munera  pueri 
tui  justi  Abel  et  sacrificium  patriarchae  nostri  Abrahae,  et  quod  tibi 
obtulit  summus  sacerdos  tuus  Melchisedech  [sanctum  sacrificium,  im- 
maculatam  hostiam].  Supplices  te  rogamus,  omnipotens  Deus,  jube 
haec  perferri  per  manus  sancti  angeli  tui  in  sublime  altare  tuum,  in 
conspectu  divinae  majestatis  tuae,  ut  quotquot  ex  hac  altaris  partici- 
patione  sacrosanctum  Filii  tui  corpus  et  sanguinem  sumpserimus,  omni 
benedictione  caelesti  et  gratia  repleamur. 

This  prayer  is  far  from  exhibiting  the  precision  of  the 
Greek  formularies,  in  which  there  is  a  specific  mention  of  the 
grace  prayed  for,  that  is,  the  intervention  of  the  Holy  Spirit 
to  effect  the  transformation  of  the  bread  and  wine  into  the 
Body  and  Blood  of  Jesus  Christ,  It  is  true,  nevertheless, 
(1)  that  it  occupies,  in  regard  to  the  subject-matter  and  the 
logical  connection  of  the  formulary,  the  exact  place  of  the 
Greek  Epidesis ;  and  (2)  that  it  also  is  a  prayer  to  God  for 
His  intervention  in  the  mystery.  But  whilst  the  Greek 
Liturgies  use  here  clear  and  simple  terms,  the  Eoman 
Liturgy  embodies  its  meaning  in  symbolical  forms.  It  prays 
that  the  angel  of  the  Lord  may  take  the  oblation  from  the 
visible   altar  and   bear  it   to   the   highest    heaven,  to   the 


182       CHRISTIAN   WORSHIP  :    ITS    ORIGIN   AND   EVOLUTION. 

invisible  altar,  before  the  shrine  of  the  Divine  Majesty, 
This  symbolical  transference  is  in  a  contrary  sense  to  that 
implied  in  the  Greek  formulary  ;  it  involves  not  the  descent 
of  the  Holy  Spirit  upon  the  oblation,  but  the  elevation  by 
God's  angel  of  the  oblation  to  heaven.  But  in  both  cases 
alike  it  is  after  it  has  been  brought  near  to,  and  has 
participated  in,  the  Divine  Virtue  that  it  is  called  the  Body 
and  Blood  of  Christ. 

The  prayers  which  follow  correspond  with  the  Great 
Intercession  of  the  Greek  Liturgies,  and  occupy  the  same 
place  as  that  assigned  to  it  in  the  Syro-Byzantine  rite. 

It  is  certain  that  this  formulary  has  been  much  cur- 
tailed. It  begins  with  the  commemoration  of  the  faithful 
departed  {Memento),^  but  it  embraces  also  the  commemora- 
tion of  the  living  and  of  the  saints  {Nobis  quoque).  There 
is  an  evident  hiatus  at  the  end  of  this  prayer  after  the 
words  largitor  admitte.  After  mentioning  by  name  the  saints 
among  whom  the  supplicants  pray  to  be  admitted  one 
day,  it  goes  on :  Per  Christum  Dominum  nostrum,  'per 
quern  haec  omnia,  Domine,  semper  bona  creas,  sanctificas, 
vivificas  et  piraestas  nobis.  It  is  manifest  that  the  words 
hacG  omnia  bona  have  no  connection  with  those  which 
precede.  They  cannot,  moreover,  mean  the  consecrated 
offerings,  which  are  now  the  Body  and  Blood  of  Christ, 
and  to  which  the  terms  creas,  sanctificas,  vivificas,  cannot 
consequently  be  applied.  The  easiest  explanation  of  the 
difficulty  is  that  there  was  formerly  here  a  mention  of 
the  fruits  of  the  earth,  with  an  enumeration  of  the  various 
kinds — wheat,    wine,    oil,    etc.     This    view    is    confirmed, 

'  The  Memento  of  the  departed  is  wanting  in  several  ancient  copies  of 
the  Canon,  as,  for  instance,  in  the  Gelasian  Sacramentary.  This  omission 
arose,  I  believe,  from  the  fact  that  this  formulary  served  as  a  framework 
for  the  diptychs  of  the  dead,  which  were  read  from  a  special  text,  a  roll, 
a  tablet,  or  something  of  this  kind. 


THE   ROMAN   MASS.  183 

moreover,  by  the  fact  that  the  blessing  of  aliments  took 
place,  on  certain  days,  at  this  point  in  the  Mass,  as,  for 
instance,  the  drink  made  of  water  milk  and  honey,  which 
was  given  to  the  neophytes  at  Easter  and  Pentecost.  I 
append  the  formulary  of  this  benediction,  according  to  the 
Leonian  Sacramentary,  for  the  first  Mass  at  Pentecost  ^ — 

Benedic,  Domine,  et  has  tuas  creaturas  fontis,  mellis  et  lactis,  et  pota 
famulos  tuos  ex  hoc  fonte  aquae  vitae  perennis  qui  est  Spiritus  veritatis, 
et  enutri  eos  de  hoc  lacte  et  melle,  quemadmodum  patribus  nostris 
Abraham,  Isaac  et  Jacob  [promisisti] "  introducere  te  eos  in  terram 
promissionis,  terram  fluentem  melle  et  lacte.  Conjunge  ergo  famulos 
tuos,  Domine,  Spiritui  sancto,  sicut  conjunctum  est  hoc  mel  et  lac,  quo 
caelestis  terrenaeque  substantiae  significatur  unitio  in  Christo  Jesu 
Domino  nostro,  per  quem  haec  omnia,  etc. 

It  was  also  at  this  place  that  the  new  beans  were 
blessed  on  Ascension  Day,  and  the  new  grapes  on  the 
day  of  St.  Sixtus  (August  6).^ 

Benedic,  Domine,  et  hasfruges  novas  fabae,  etc. 
Benedic,  Domine,  et  hosfructus  novos  uvae,  etc. 

Finally,  it  was  at  this  point  that  the  oil  for  the 
unction  of  the  sick  was  blessed,  and  still  is  blessed,  on 
Maundy  Thursday. 

There  is  no  doubt,  therefore,  that  the  formulary  per 
quem  haec  omnia  was  originally  preceded,  and  that,  too, 
apart  from  these  extraordinary  occasions,  by  a  prayer  for 
the  fruits  of  the  earth.  This  furnishes  a  further  instance 
of  the  resemblance  of  the  Eoman  Canon  to  the  corre- 
sponding portion  of  the  Greek  and  Eastern  Liturgies. 


*  Muratori,  vol.  i.  p.  318. 

*  I  supply  this  word,  omitted  in  the  manuscript. 

»  Muratori,   vol.  i.   p.   588,    p.   746;    vol.   ii.  p.  109.     Of.   Lib.    Pontif., 
vol.  i.  p.  159. 


184      CHEISTIAN  WOESHIP:   ITS  OEIGIN   AND  EVOLUTION. 


8.  The  Fraction  of  the  Bread, 

The  Canon  having  come  to  an  end,  the  Pater  noster 
follows.  According  to  universal  custom,  it  has  a  short 
introductory  preface,  and  at  the  end  an  elaboration  of  the 
last  petition  (Libera  nos). 

Before  the  time  of  St.  Gregory,  the  fraction  of  the 
bread  followed  immediately  upon  the  Canon.  It  was 
he  who  transferred  the  Pater  noster  to  this  place,  on  the 
ground  that  it  was  hardly  proper  that  the  formulary 
of  the  Canon,  the  work  of  some  unknown  scholar, 
should  alone  be  recited  over  the  oblation,  to  the  exclusion 
of  the  prayer  composed  by  our  Lord  Himself.^  This 
transposition,  although  St.  Gregory  defends  himself  from 
the  accusation  of  having  followed  any  authority  in  intro- 
ducing it,  had  the  effect  of  bringing  the  Roman  use  into 
conformity  with  that  of  Constantinople. 

The  ceremony  which  follows  is  seemingly  complicated. 
It  begins  with  the  kiss  of  peace,  which  is  placed  imme- 
diately after  the  salutation.  Pax  Domini  sit  semper 
voMscum.  The  Pope  places  in  the  chalice  the  fragment 
of  consecrated  bread  which  had  been  brought  to  him  at 
the  beginning  of  the  Mass ;  he  then  breaks  one  of  his  own 
two  oblatae,  and  places  one  half  of  it  upon  the  altar. 
We  have  not  yet  come  to  the  fraction  of  the  bread, 
properly    speaking,    but  as   all   the  loaves   upon  the  altar 

*  Ep.  ix.  12  (26) :  "  Orationem  vero  dominicam  idcirco  mos  post 
precem  dicimus,  quia  mos  apostolorum  fuit  ut  ad  ipsam  solummodo 
orationem  oblationis  hostiam  consecrarent.  Et  valde  mihi  inconveniens 
visum  est  ut  precem  quam  scholasticus  composuerat  super  oblationem 
diceremus,  et  ipsam  traditionem  quam  Eedemptor  noster  composuit  super 
ejus  corpus  et  sanguinem  non  diceremus.  Sed  et  dominioa  oratio  apud 
Graecos  ab  omni  populo  dicitm-,  apud  nos  vero  a  solo  sacerdote."  We  are 
not  obliged  to  believe,  in  spite  of  the  authority  of  this  text,  that  the 
Apostolic  Liturgy  knew  of  no  other  formulary  but  the  Pater  noster,  but 
it  is  difficult  to  argue  against  St.  Gregory's  having  thought  so. 


THE   ROMAN   MASS.  185 

intended  for  the  Communion  are  aboufc  to  be  removed, 
and  as  it  was  customarj'-  to  observe  the  prescription,  dum 
missarum  solemnia  peraguntur,  altare  sine  sacrificio  non 
sit^  the  half-loaf  placed  on  the  altar  by  the  Pope  is  meant 
to  maintain  this  idea  of  permanence. 

It  was  a  matter  of  importance  in  the  Koman  Church 
that  the  ritual  of  the  Communion  should  contain  a  clear 
and  striking  expression  of  ecclesiastical  unity.  Hence 
the  custom  of  the  fermentum,  that  is,  of  sending  conse- 
crated bread  from  the  bishop's  Mass  to  the  priests  whose 
duty  it  was  to  celebrate  in  the  Tituli;^  hence  also  the 
significance  of  the  rite  of  the  Sanda,  that  is,  of  putting 
into  the  chalice  at  the  Pax  Domini  a  fragment  consecrated 
at  the  preceding  Mass  and  brought  forth  at  the  beginning 
of  the  present  one.  Thus,  in  all  the  Churches  at  Eome, 
and  at  every  assembly  there  for  liturgical  worship  past 
or  present,  there  was  always  the  same  Sacrifice,  the 
same  Eucharist,  the  same  Communion.  Thus,  in  order 
to  show  clearly  that  the  bread  broken  and  distributed 
away  from  the  altar  was  the  same  as  that  which  had  been 
consecrated  on  the  altar,  a  fragment  of  it  was  allowed  to 
remain  on  the  holy  table. 

The  other  half  of  the  first  dblata  and  the  second  in  its 
entirety  were  placed  on  the  paten  and  brought  before  the 
Pope,  who,  after  the  Pax  Domini,  had  returned  to  his 
seat.  As  for  the  other  consecrated  loaves,  the  arch- 
deacon had  caused  them  to  be  brought  before  the  bishops 
and  priests  by  acolytes,  who  carried  them  in  linen  bags 
suspended  from  their  necks.  Thereupon  followed  the 
fraction  of  the  bread  by  the  whole  presbyterium.  The 
Pope  also  took  part  in  it,  but  only  through  his  inter- 
mediaries  the   deacons,  whose   office  it  was   to   break   the 


*  Ordo  Rom.  of  Saint- Amand.     See  Appendix. 

^  For  this  rite  see  the  Lib.  Pontif.,  vol,  i.  p.  169,  note  4. 


186       CHRISTIAN   WORSHIP:    ITS    ORIGIN    AND   EVOLUTION. 

ohlata  and  demi-o5/a^a  placed  upon  the  paten.  From  the  time 
of  Pope  Sergius  (687-701)  this  ceremony  was  accompanied 
by  the  chanting  of  the  Agnus  Dei.  It  is  probable  that 
before  the  time  of  St.  Gregory  the  Pater  noster  was  said 
at  this  time,  that  is,  after  the  fraction.^ 


9.   The  Communion. 

The  fraction  having  been  performed,  the  deacons  present 
to  the  Pope  the  paten,  from  which,  taking  a  fragment,  he 
detaches  a  particle  and  consumes  the  rest.  He  then  puts 
the  detached  portion  into  the  chalice,  which  the  archdeacon, 
who  has  brought  it  from  the  altar,  holds  before  him.  This 
is  the  rite  of  the  Commixtio.  The  Pope  thereupon  drinks 
from  the  chalice,  which  is  presented  to  him  and  held  by 
the  archdeacon. 

Then  comes  the  communion  of  the  superior  clergy.  The 
bishops  and  priests  approach  the  Pope,  who  puts  into  the 
hands  of  each  a  fragment  taken  from  the  paten.  They  then 
proceed  to  the  altar,  and  each  one,  putting  on  the  holy  table 
his  hand  containing  the  consecrated  bread,  then  communi- 
cates. The  deacons  do  the  same  after  them.  The  arch- 
deacon brings  back  the  chalice  to  the  altar  and  puts  it  into 
the  hands  of  the  senior  bishop  present,  who,  after  having 
drunk  from  it,  presents  it  to  the  other  bishops,  and  then  to 
the  priests  and  deacons.  The  communion  of  the  congre- 
gation then  follows.  The  Pope  and  the  bishops  and  priests 
distribute  the  Eucharist  under  the  species  of  bread.      The 

1  I  am  induced  to  believe  this  by  the  fact  that,,  in  the  ancient  Eoman 
books  there  is  no  prayer  preparatory  to  the  communion.  In  the  Grallican 
Liturgy  we  find  in  this  place  the  benediction,  and  in  the  Greek  Liturgiea 
prayers  of  similar  import  are  prescribed  here.  The  hiatus  which  appears 
here  in  the  Eoman  Mass  must  have  been  occasioned  by  the  removal  of 
the  Pater  noster  to  another  place.  This  Idatus  is  at  the  present  time  filled 
up  by  the  private  prayers  of  the  priest. 


THE   ROMAN   MASS.  187 

archdeacon,  following  the  Pope,  and  the  other  deacons 
following  the  bishops  and  priests,  administer  the  chalice. 
As  the  Pope's  chalice  is  used  only  for  communicating  the 
higher  clergy,  the  archdeacon  takes  care  to  pour,  beforehand, 
into  the  vessels  containing  the  consecrated  wine  for  the 
communion  of  the  people,  some  drops  from  that  used  by 
the  Pope,  and,  afterwards,  what  remains  in  it  after  the 
communion  of  the  bishops,  priests,  and  deacons.  By  this  it 
is  intended  to  show,  that,  although  all  do  not  touch  with 
their  lips  the  same  vessel,  yet  they  all  drink  the  same 
spiritual  drink.  The  rite  of  the  Commixtio,  having  been 
performed  by  the  Pope  in  the  principal  chalice,  is  repeated 
by  the  bishops  and  priests  in  all  the  other  chalices,  from 
which  the  faithful  are  communicated  vmder  the  species 
of  wine. 

Before  the  communion  of  the  people,  the  archdeacon 
announces  the  day  and  place  of  the  next  Station.  There 
was  an  object  in  choosing  this  moment  for  the  announcement. 
Those  who  did  not  communicate  were,  doubtless,  accustomed 
to  go  out  before  the  communion  began.  While  the  faithful 
were  communicating,  the  choir  chanted  the  antiphon  ad 
communionem.  At  present  it  is  chanted  after  communion, 
and  is  restricted  to  the  anthem  [antienne,  see  p.  115],  which 
is  sung  only  once.  But  the  liturgical  books  of  the  ninth 
century  still  presuppose  here  a  o'eal  antiphon,  the  psalm 
being  chanted  either  in  its  entirety,  or  in  part,  according  as 
the  time  occupied  in  the  communion  is  long  or  short.  It 
was  terminated  by  the  doxology  Gloria  Patri,  etc.,  and  the 
antiphon  [antienne]  was  repeated.  This  chant,  like  that  of 
the  offertory,  must  go  back  to  somewhere  about  the  end  of 
the  fourth  century.^ 

The  communion  having  ended,  the  pope  returns  to  the 
altar,  and   salutes    the  congregation,  inviting  them  to  join 

•  See  above,  p.  174. 


188       CHEISTIAN  WORSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

in  an  act  of  thanksgiving,  the  post  communio.  This  is 
the  third  of  the  collective  prayers  of  the  Eoman  Mass.  It 
is  followed  by  a  final  salutation,  whereupon  the  deacon 
announces  the  dismissal  in  a  special  formulary :  Ite  missa 
est.  The  procession  is  then  reformed  in  the  same  order 
as  it  had  at  entrance,  and  as  it  proceeds  to  the  sacrarium 
the  Pope  gives  his  blessing  successively  to  the  different 
groups  of  clergy  and  the  faithful  which  he  encounters  on 
his  way. 


CHAPTEE  VII. 


THE   GALLICAN  MASS. 


The  Galilean  use  having  almost  entirely  disappeared,  it  would 
be  difficult  to  picture  to  ourselves  from  experience  the  ancient 
ceremonies  of  a  solemn  Mass  in  the  Churches  of  this  rite. 
Fortunately,  St.  Germain  of  Paris  (f  576)  has  left  us  a 
sufficiently  clear  account  of  it,  and  one  much  more  ancient 
than  that  afforded  by  the  Eoman  Ordines.  I  will  restrict 
my  description  of  it,  therefore,  to  that  given  by  this  venerable 
author,  and  in  reproducing  his  text^  will  compare  it  with 
other  documentary  sources  for  reconstructing  the  Gallican 
use — that  is,  the  Mozarabic  Missal,  the  liturgical  books 
of  Merovingian  Gaul,  of  Britain,  and  of  North  Italy.  As 
the  Gallican  texts  are  less  known  and  less  accessible  than 
the  Eoman,  I  have  thought  it  necessary  to  introduce  in 
my  description  all  the  formularies  for  prayers  and  chants 
which  the  Gallican  Mass  contained.  With  this  purpose 
in  view,  I  have  selected  those  for  the  festival  of  the 
Nativity,  and  I  take  the  text  from  the  Missale  Gothicum. 


*  In  this  reprodnction  I  restrict  myself  to  the  sentences  or  parts  of 
a  sentence  in  -which  the  rite  is  described.  As  for  the  symbolical  signi- 
fication of  the  rites,  as  they  do  not  enter  directly  into  my  aims,  I  refer 
the  reader  to  Martene's  edition  (^Thesaurus,  vol.  v. ;  Migne,  Pat.  Lat., 
vol.  Ixxii.).  Here  and  there  I  venture  to  correct  the  most  glaring  errors 
of  the  copyist. 


190       CHRISTIAN   WORSHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

As  this  work  does  not  contain  the  parts  sung,  I  have  taken 
the  latter  from  the  Mozarabic  Missal. 

By  following  my  description,  it  will  be  possible  to  gain 
an  approximate  idea  of  what  a  solemn  Mass  would  have 
been  in  the  sixth  century,  say,  at  Milan,  or  Aries,  or  Toledo, 
or  Paris. 


1.  Entry  of  the  Officiating  Bishop. 

Germain  :  Antiphona  ad  jpraelegendum  canitur.  .  .  . 
Psallentibus  dericis  jprocedit  sacerdos  in  specie  Christi  de 
sacrario. 

This  Antiphon  was  specially  intended  to  enhance  the 
dignity  of  the  entry  of  the  sacred  ministers.  It  corresponds 
in  the  Byzantine  Liturgy,  to  the  chanting  of  the  Movoyeviig, 
and  in  the  Roman  Liturgy,  to  the  Introit.  At  Milan  it 
was  called  the  Ingressa,  and  at  Toledo  the  Officium.  The 
following  is  the  Mozarabic  Officium  for  the  Mass  of  the 
Nativity  ^ : — 

Alleluia !  Benedictus  qui  venit,  alleluia,  in  nomine  Domini.  Alleluia ! 
Alleluia ! 

"f.  Deus  Dominus  et  illuxit  nobis. 

ly.  In  nomine  Domini. 

'f.  Gloria  et  honor  Patri  et  Filio  et  Spiritui  sancto  in  saecula  saecu- 
lorum.     Amen. 

jy.  In  nomine  Domini. 

Germain  :   Silentium   diaconus  annuntiat.  .  .  .  Sacerdos 

ideo    datur   p)opulo   ut   dum    ille  henedicit  plehem,   dicens: 

Dominus    sit    semper    vobiscum,  ah    omnihus    henedicatur 
dicentihus :  Et  cum  spiritu  tuo. 

1  The  psalm  is  reduced  here,  as  in  the  Koman  books,  to  a  single  verse. 
Observe  also  the  form  Gloria  et  Jionor  Patri,  etc.  The  words  et  honor  were 
already  in  the  seventh  century  characteristic  of  the  Spanish  use  (^Conc. 
Tol,  iv.  14). 


THE   GALLICAN   MASS.  191 

The  deacon  enjoins  silence;  for  which  the  Mozarabic 
formulary  is  Silentmm  facite}  The  bishop  salutes  the 
congregation  in  a  formulary  preserved  by  St.  Germain 
and  identical  with  that  given  in  the  Mozarabic  Liturgy. 
At  Milan  it  was  the  custom  to  use  Dominus  vobiscum,  as 
at  Eome.  St.  Germain  speaks  of  the  salutation  only  in 
this  place,  that  is,  before  the  introductory  canticles.  This 
is  the  place  also  assigned  to  the  iirst  salutation  in  the 
Ambrosian  Liturgy.  In  the  Mozarabic  it  is  said  only  after 
the  collect.  In  these  two  liturgies  the  salutation  follows 
each  of  the  three  lections.^ 


2.   The  Introductory  Canticles. 

Germain  :  Ajus  vero  ante  'prophetiam  pro  hoc  canitur 
in  graeca  lingua  quia.  .  .  .  Incifiente  praesule  ecclesia  Ajus 
psallit,  dicens  latinum  cum  graeco-  .  .  .  Dictum  Amen  ex 
hebraeo.  .  .  .  Tres  autem  parvuli  qui  ore  uno  sequentes  Kyrie 
eleison.  .  .  .  Canticum  autem  Zachariae  pontificis  in  honorem 
sancti  Johannis  Baptistae  cantatur  .  .  . ;  ideo  prophetiam 
quam  pater  ejus  ipso  nascente  cecinit  alternis  vocihus  ecclesia 
psallit. 

There  are  three  canticles :  first,  the  Trisagion  (Ajus  = 
"Ayiog),  which  was  intoned  by  the  bishop,  at  first  in  Greek, 
and  afterwards  in  Latin  ;  second,  the  Kyrie  eleison,  sung  by 
three  boys ;  and  third,  the  Benedictus,  or  "  prophecy."  In 
the  Mozarabic  and  Milanese  uses  the  Trisagion  is  not  found. 


'  In  the  Mozarabic  Missal  we  do  not  encounter  it  at  this  place. 
With  regard  to  the  demand  for  silence,  cf.  Gregory  of  Tours,  Hut. 
France,  vii.  8 :  "  Quadam  die  dominica,  postquam  diaconus  silentium 
populis  ut  missae  abscultarentur  indixit.  .  .  ."  Cf.  Isidore,  De  Ecd. 
Officiis,  i.  10. 

^  With  this  difference  that  in  the  Mozarabic  Liturgy  it  precedes,  and,  in 
the  Ambrosian,  follows  the  response  chanted  after  the  first  lection. 

0 


192       CHRISTIAN   WORSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

at  least  not  in  this  place.  It  is  evidently  an  Eastern  im- 
portation, or  rather  Byzantine.  At  the  time  of  the  second 
Council  of  Vaison  (529),  it  was  used  only  at  "public  Masses." 
This  council  decreed  (c.  3)  that  it  was  to  be  sung  at  all 
Masses  without  distinction. 

In  place  of  the  Trisagion  we  find  in  the  Mozarabic  and 
Ambrosian  Missals  the  Gloria  in  excelsis,  which  is  here  ^  a 
Eoman  importation. 

The  second  chant,  that  of  the  Kyrie,  is  preserved  in  the 
Ambrosian  Liturgy,  but  has  disappeared  from  the  Mozarabic. 
It  was  customary  at  Milan,  as  in  Gaul,  to  restrict  the 
number  of  Kyries  sung  to  three.  The  Kyrie  was  introduced 
in  imitation  of  Eastern  usage,  but  in  the  Oriental  liturgies 
it  is  only  employed  as  the  response  of  the  people  to  the 
petitions  of  the  Diaconal  Litany,  and  even  at  Rome  it  had  at 
first  a  strict  connection  with  that  litany.  In  the  Galilean 
use  it  was  a  species  of  chant  absolutely  unconnected  with 
the  Litany. 

In  the  time  of  the  Council  of  Vaison^  the  Krjrie  was 


'  I  say  liere,  for  it  is  certain  that  the  Gloria  in  excelsis,  as  a  chant  in 
the  Office,  was  known  in  Spain  and  Northern  Italy  from  the  seventh 
century  at  latest  {Cone.  Tol.,  iv.  12;  Sacrament.  Gall.,  p.  780,  Muratori). 
The  Trisagion  is  mentioned  in  the  life  of  St.  Gery,  Bishop  of  Cambrai 
in  the  seventh  centitry :  "  Ajus,  ejus,  ajus,  per  trinum  numerum  imposuit 
in  nomine  Trinitatis  "  (^Anal.  Boll.,  vol.  vii.  p.  393). 

^'  Concil.  Vase^ise,  c.  3:  "Et  quia  tarn  in  sede  Apostolica  quam  etiam 
per  totas  Orientales  atque  Italiae  provincias  dulcis  et  nimium  salutaris 
consuetude  est  intromissa  ut  Kyrie  eleison  frequentius  cum  grandi  aflfectu 
et  compunctione  dicatur ;  placuit  etiam  nobis  nt  in  omnibus  ecclesiis 
nostris  ista  tarn  sancta  consuetude  et  ad  matutinum  et  ad  missas  et  ad 
vesperam,  Deo  propitio  intromittatur.  Et  in  omnibus  missis,  seu  in  matu- 
tinis,  seu  in  quadragesimalibus,  seu  in  illis  quae  pro  defunctorum  com- 
memoratione  fiunt,  semper  Sanctus,  Sanctus,  Sanctus,  eo  ordine  quo  mode 
ad  missas  publicas  dicitur,  dici  debeat;  quia  tam  sancta  et  tarn  dulcis 
et  desiderabilis  vox,  etiamsi  die  noctuque  possit  dici,  fastidium  non  possit 
generare."  The  Sanctus  here  referred  to  is  evidently  the  Trisagion,  and 
not  the  Sanctus  after  the  Preface.  Observe  that  the  council  does  not 
name  Spain  among  the  countries  where  it  was  customary  to  use  the 
Kyrie. 


THE   GALLICAN  MASS.  193 

still  almost  unknown  in  Gaul,  while  it  was  already  in  use 
at  Eome  and  "  in  Italy,"  that  is,  at  Milan. 

After  the  Kyrie  came  the  "  Prophecy,"  ^  that  is,  the 
canticle  Benedictus  Dominus  Deus  Israel  (Luke  i,  68-79). 
In  the  Mozarabic  Liturgy  it  is  still  ordered  to  be  sung 
once  every  year,  that  is,  on  the  Sunday  in  adventu  S. 
Johannis  Baptistae.  It  has  disappeared  completely  from 
the  Ambrosian  Liturgy.^ 

The  Trisagion  and  the  Prophecy  were  not  used  during 
Lent,  at  least  at  Paris,  but  a  special  canticle,  which 
began  with  the  words  Sandus  Deus  Archangelorum,  was 
substituted  for  them.^ 

After  the  Prophecy  the  bishop  said  a  prayer,  which 
had  either  some  analogy  with  the  canticle  itself  or  a 
bearing  upon  the  festival  of  the  day.  This  is  what  is 
called  the  Collectio  post  PropTietiam.  The  following  is  the 
text  of  it,  taken  from  the  Missale  Gothicum  for  the  festival 
of  the  Nativity : — 

Ortus  es  nobis,  verus   Sol  justitiae,  Jesu  Christe;   venisti  de  caelo 


'  Mabillon,  and  many  others  after  him,  have  confounded  the  "Pro- 
phecy" with  the  Prophetic  Lection.  It  is  evident  that  it  is  to  the  first, 
that  is,  to  the  Canticle  of  the  Benedictus,  that  Gregory  of  Tours  is 
referring  in  Hist.  Franc,  viii.  7,  where  Palladius,  Bishop  of  Saintes,  is 
introduced  as  beginning  the  chanting  of  the  Prophecy :  "  Quo  incipiente 
prophetiam.  ,  .  ."  The  officiating  bishop  precented  the  canticles,  but 
he  did  not  read  the  lections;  that  was  the  business  of  the  lectors  or 
deacons. 

2  It  had  a  place  there  originally,  to  judge  from  the  Sacramentary 
of  Bobbio,  in  which  the  rubric  Collectio  pod  Prophetiam  occurs  several 
times. 

^  Germain,  Ep.  ii. :  "  Sanctus  Deus  Archangelorum  in  Quadragesimo 
concinitur  et  non  canticum  Zachariae.  .  .  .  Nee  Alleluia  in  nostra  ec- 
clesia,  Sanctus,  vel  Prophetia,  hymnus  trium  puerorum,  vel  canticum 
Eubri  maris  illis  diebus  decantantur."  I  think  we  ought  to  understand 
Sanctus  here  as  meaning  the  Trisagion.  There  was  a  previous  refer- 
ence to  a  canticle  Sanctus  de  Caelis,  which  was  resumed  at  Easter, 
vnth  the  song  of  Moses  and  the  Alleluia,  after  having  been  omitted  during 
Lent. 


194       CHEISTIA.N   WORSHIP:   ITS   OEIGIN   AND   EVOLUTION. 

humani  generis  Eedemptor;  erexisti  nobis  cornu  salutis,i  et  celsi 
Genitoris  Proles  perpetua,  genitus  in  domo  David  propter  priscorum 
oracula  vatum,  propriam  volens  absolvere  plebem  et  vetusti  criminis 
delere  cbirographum,  ut  aeternae  vitae  panderes  triumplium.  Ideoque 
nunc  te  quaesumus  ut  in  misericordiae  tuae  viscera  nostris  appareas 
mentibus,  salus  aeterna;  et  nos  eripiendo  ab  iniquo  boste  justitiae 
cultores  efficias;  omnique  mortis  errore  spreto  pacis  viam  recto  itinere 
gradientes,  tibi  recte  servire  possimus,  Salvator  mundi,  qui  cum  Patre 
et  Spiritu  sancto  vivis,  dominaris  et  regnas  Deus  in  saecula  saeculorum.* 


3.   The  Lections  and  the  Psalms. 

Geemain  :  Lectio  vero  Prophetica  suum  tenet  ordinem 
Veteris  videlicet  Testamenti,  corripiens  mala  et  adnuncians 
futura,  ut  intelligamus  ipsitm  Deuni  esse  qui  in  Prophetia 
tonuit  quam  qui  et  in  Apostolo  docuit  et  in  Evangelico 
splendore  refulsit.  Quod  enim  propheta  clamat  futurum, 
apostolus  docet  factum.  Actus  autem  Apostolorum  vel 
Apocalypsis  Johannis  'pro  novitate  gaudii  paschalis  legtmtur, 
servantes  ordinem  temporum,  sicut  historia  Testamenti 
Veteris  in  Quinquagesimo,  vel  gesta  sanctorum  confessorum 
ac  martyrum  in  solemnitatihus  eorum,  ut  populus  intelligat 
quantum  Christus  amaverit  famulum,  dans  ei  virtutis 
indicium,  quern  devota  plehicula  suum  postulat  patronum, 
Hymnum  autem  trium  puerorum,  quod  post  lectiones  canitur. 
.  .  .  Ecclesia  servat  ordinem  ut  inter  Benedictionem  et 
Evangelium  lectio  non  ^  intercedat,  nisi  tantummodo  re- 
sponsorium  quod  a  parvulis  canitur. 

There  were  always  two  lections  in  the  Mass  besides 
the   Gospel.     The  first  {Lectio  Prophetica)  was  taken  from 

'  This  is  an  allusion  to  the  canticle  Benedictus.  The  whole  prayer  is 
full  of  reminiscences  of  this  character. 

^  In  the  present  Milanese  use  the  Collect  is  placed  before  the  Canticles. 
The  Sacramentary  of  Bobbio  implies  that  it  was  said  after  them.  Besides 
certain  collects  post  Prophetiam,  it  contains  others  that  are  said  after  the 
risagion  (post  Ajus),  or  after  the  Gloria  in  txcehis. 

'  I  have  inserted  here  the  negative,  which  is  required  by  the  text. 


THE   GALLIC  AN    MASS.  195 

the  Old  Testament,  and  the  second  from  the  Apostolical 
Epistles.  During  Eastertide  the  Apocalypse  and  the  Acts 
of  the  Apostles  were  also  read,  and  in  Lent  the  "  Histories  " 
of  the  Old  Testament.  On  the  festivals  of  the  Saints  their 
biographies  were  included  in  the  lections.  This  informa- 
tion, which  is  furnished  by  St.  Germain,  is  in  full  agree- 
ment with  the  arrangement  in  the  Luxeuil  Lectionary, 
with  that  in  the  present  Mozarabic  use,^  and  with  the 
distribution  of  lections  in  the  Sacramentary  of  Bobbio.^ 
The  use  of  Constantinople  in  the  time  of  St.  Ohrysostom 
made  provision  also  for  this  threefold  arrangement  of 
lections — the  Prophetic,  the  Apostolic,  and  the  Evangelical.^ 
After  the  reading  of  the  two  first  lections,  the  Hymn 
of  the  Three  Children,  according  to  St.  Germain,  was  sung. 
It  was  known  also  by  the  name  of  the  Benediction  (Bene- 
dicite),  because  in  it  the  word  Benedicite  is  continually 
repeated.  Then  came  the  Eespond.  The  order  in  which 
these  various  portions  were  arranged  was  not  the  same 
everywhere.  In  the  Mozarabic  Liturgy  the  chants  were 
placed  between  the  first  two  lections,  while  in  the  Mero- 
vingian Liturgy  they  came  after  the  reading  of  the  Apostolical 
Epistles.^     The   Milanese   Liturgy  still   makes  use    of  the 

'  The  reading  of  the  Apocalypse  in  the  Eastertide  Masses  was  a 
very  ancient  custom  in  Spain.  The  fourth  Council  of  Toledo  (c.  16) 
threatens  with  excommunication  those  who  would  omit  it. 

2  The  Ambrosian  Liturgy  has  discontinued  the  Prophetic  Lection,  except 
on  certain  days.  It  was  still  included  there  in  the  twelfth  century ;  and 
it  was  customary  to  use  it  with  the  Gesta  Sanctorum  on  the  festivals  of 
saints.  This  is  to  be  inferred  from  the  letters  of  Paul  (Bernried)  and 
Gebehard  published  by  Mabillon  (Mus.  Ital.,  vol.  i.,  part  2,  p.  97) :  "  Gestis 
Sanctorum  quae  missarum  celebrationibus  apud  vos  interponi  solent,"  etc. 
These  letters  were  written  about  the  year  1130. 

'  Horn.  xxix.  in  Act.,  App.,  p.  229.  The  Armenian  Liturgy  has  pre- 
served the  Prophetic  Lection,  which  had  fallen  into  disuse  at  Constantinople. 

*  The  Luxeuil  Lectionary,  however,  prescribes  for  the  Nativity,  "  Daniel 
cum  Benedictione"  that  is,  the  Hymn  of  the  Three  Children  before  the 
Apostolical  Lection.  It  is  true  that  in  the  Mass  of  the  Clausum  Paschale  it 
places  it  after  this  lection. 


196       CHRISTIAN   WOESHIP:   ITS   OEIGIN   AND   EVOLUTION. 

Benedicite  on  certain  days,  and  provides  for  a  respond, 
called  the  Psalmuhcs,  after  the  Prophetic  Lection,  and  a 
verse  accompanied  by  the  Alleluia  after  the  Apostolic 
Lection.  The  following  is  the  introduction  to  the  Bene- 
dicite in  the  Mozarabic  rite  ^ : — 

Daniel  Propheta.  Tunc  illi  tres  quasi  ex  uno  ore  hymnum  cane- 
bant  et  benedicebant  Dominum  de  fornace,  dicentes ;  Benedictus  es 
Domine,  etc. 

This  is  almost  the  actual  text  of  Daniel  iii.  51.  The 
respond  for  the  Nativity  in  the  Mozarabic  Missal  is  arranged 
as  follows : — 

Dominus  dixit  ad  me :  Filius  mens  es  tu,  ego  hodie  genui  te. — "f.  Pete 
a  me  et  dabo  tibi  gentes  haereditatem  tuam  et  possessionem  tuam  terminos 
terrae. — ly.  Ego  hodie  genui  te. 

According  to  St.  Germain,  this  respond  was  sung  by 
boys  (parvuli).  Gregory  of  Tours  assigns  the  singing  of 
it  to  a  deacon.  The  use  at  Tours  ^  may  possibly  have 
differed  from  that  of  Paris  on  this  point.  The  Ptoman 
use  in  this  respect  underwent  an  important  change  at 
the  end  of  the  sixth  century.^ 

4.  The  Gosjjel. 

Germain  :  Tunc  in  adventu  sancti  Evangelii  claro  modu- 
lamine  denuo  psallit  clerus  Ajus.  .  .  .  Egreditur  yrocessio 
sancti  Evangelii  velut  potentia  Christi  triumjphantis  de 
onorte,  cum  jpraedictis  liarmoniis  et  cum  septem  candelahris 
luminis,  quae  sunt  septem  dona  Spiritus  sancti  vel  v(eteris) 
legis  lumina  niysterio  crucis  confixa  ascendens  in  tribunal 
ancdogii,^  velut  Christus  sedem  regni  paterni,  ut  inde  intonet 

'  I  take  this  from  the  first  Sunday  in  Lent. 

"  Or  of  Orleans,  for  it  was  at  Orleans  where  this  service  took  place  (Hist. 
Franc,  viii.  3). 

'  See  above,  p.  170. 
*  The  ambo. 


THE   GALLICAN   MASS.  197 

dona  vitae,  clamantihus  dericis :  Gloria  tibi  Domine !  .  .  . 
Sanctus  autem  quod  redeunte  sancto  Evangelio  clerus  can- 
tat,  etc. 

St.  Germain  is  the  only  writer  who  mentions  the 
chanting  of  the  Trisagion  as  accompanying  the  procession 
of  the  Gospel,  both  on  going  and  returning.  But  in  all 
the  Latin  liturgies  the  exclamation  by  the  congregation, 
Gloria  tibi  Domine,  is  prescribed  as  the  response  to  the 
announcement  of  the  Gospel  lection :  Lectio  sancti  Evangelii 
secundum  N. 


5.  The  Homily. 

Germain  :  Homiliae  autem  sanctorum  quae  leguntur  pro 
sola  praedicatione  ponuntur,  ut  quicquid  Propheta,  Apostohis 
vet  Evangelium  mandavit,  hoc  doctor  vel  pastor  Ecclesiae 
apertiori  sermone  populo  praedicet,  ita  arte  temper ans  ut  nee 
rusticitas  sapientes  offendat,  nee  honesta  loquaciias  ohscura 
rusticis  fiat. 

The  custom  of  having  the  Homily  after  the  Gospel  was 
better  observed  in  Gaul  than  in  Eome.  The  priests,  as 
well  as  the  bishops,  were  accustomed  to  preach.  This 
usage  is  denounced  by  Pope  Celestine  in  a  letter  which 
he  addressed  to  the  Bishops  of  Provence.^  But  instead 
of  being  abolished  on  that  account,  it  was  confirmed  and 
extended  even  to  rural  parishes  by  the  second  Council  of 
Vaison  (529).  This  council  was  the  Provincial  Council 
of  the  Metropolis  of  Aries,  and  it  is  well  known  what  a 
zealous  advocate  of  preaching  its  bishop,  St.  Csesarius 
of  Aries,  was.  His  homilies  have  exactly  the  qualities 
of  clearness  and  simplicity  which  St.  Germain  claims  for 
them.^ 


»  Jaffe,  381. 

*  C.   2 :    "  Hoc   etiam   pro   aedificatione    omnium    ecclesiarura    et    pro 


198       CHRISTIAN   WORSHIP  :   ITS   ORIGIN   AND   EVOLUTION. 


6.  The  Prayers. 

Germain  :  Preces  vero  psallere  levitas  pro  populo  ah 
origine  libri  Moysacis  ducit  exordium,  ut  audita  Apostoli 
praedicatione  levitae  pro  populo  deprecentur  et  sacerdotes  pros- 
trati  ante  Dominum  pro  peccata  populi  intercedant,  etc. 

The  Prayer  of  the  Faithful  begins  with  a  diaconal 
litany.  The  Merovingian  liturgical  books,  which  furnish 
only  the  part  for  the  celebrant,  have  preserved  no  text 
of  this  litany.  A  prayer  in  the  form  of  a  litany,  but 
drawn  up  for  the  use  of  public  penitents,  occurs  in  the 
Mozarabic  Liturgy  for  the  Sundays  in  Lent  between  the 
Prophecy  and  the  Epistle.-^  The  Ambrosian  Liturgy  also 
preserves  a  trace  of  the  Litany  after  the  Gospel  in  the 
threefold  Kyrie  eleison,  which  continues  to  be  said  in  this 
place.  The  Litany  itself  is  still  in  use  at  Milan  in  the 
Masses  for  the  Sundays  in  Lent,  but  it  is  placed  at  the 
beginning  of  the  Mass,  after  the  Pngressa  and  the  Dominus 
vohiscum.  The  following  is  the  text  of  the  Sacramentary 
of  Biasca  (tenth  century) : — 

Incipit  letania.  Dominica  I  de  Quadragesima.  Divinae  pacis  et 
indulgentiae  munere  siipplicantes,  ex  toto  corde  et  ex  tota  rnente  pre- 
camur  te,  Domine,  miserere. 


utilitate  totius  popnli  nobis  placnit,  ut  non  solum  in  civitatibus,  sed  etiam 
in  omnibus  parochiis  verbum  faciendi  daremus  presbyteris  potestatem; 
ita  ut  si  presbyter  aliqua  infirmitate  probibente  per  seipsum  non  potuerit 
praedicare,  sanctorum  Patrum  bomiliae  a  diaconibus  recitentur.  Si 
enim  digni  sunt  diaeones  quod  Cbristus  in  Evangelic  locutus  est  le- 
gere,  quare  indigni  judicentur  sanctorum  Patrum  exposition es  publice 
recitare  ? " 

^  Tbis  prayer  is  mentioned  in  the  decrees  of  the  Council  of  Lyons  in 
the  year  517  (c.  6) ;  permission  is  given  to  penitents,  as  a  special  favour, 
to  remain  in  the  church,  "usque  ad  orationem  plebis  quae  post  evangelia 
legeretur." 


THE   GALLICAN   MASS.  199 

Pro  Ecclesia  tua  sancta  catholica,  quae  hie  et  per  universum  orbem 
diffusa  est,  precamur,  etc. 

Pro  papa  nostro  illo  ^  et  omni  clero  ejus  omnibusque  sacerdotibus  ac 
ministris,  precamur  .  .  . 

Pro  famulo  tuo  illo  imperatore  et  famula  tua  ilia  imperatrice  et  omni 
exercitu  eorum,  precamur  .  .  . 

Pro  pace  eclesiarum,  vocatione  gentium  et  quiete  populorum,  pre- 
camur .  .  . 

Pro  plebe  hac  et  conversatione  ejus  omnibusque  babitantibus  in  ea, 
precamur  .  .  . 

Pro    aerum    temperie    ac    fructuum    et  fecunditate    terrarum,   pre- 
camur .  .  , 

Pro    virginibus,     viduis,     orfanis,     captivis     ac     peniteutibus,     pre- 
camur .  .  . 

Pro  navigantibus,  iter  agentibus,  in  carceribus,  in  vinculis,  in  metallis, 
in  exiliis  constitutis,  precamur  .  .  . 

Pro    his    qui    diversis    infirmitatibus    detinentur,    quique    spiritibus 
vexantur  inmundis,  precamur  .  .  , 

Pro  his  qui  in  sancta  tua  Eclesia  fructus  misericordiae  largiuntur, 
precamur  .  .  . 

Exaudi  nos  Deus,  in  omni  oratione  atque  deprecatione  nostra,  pre- 
camur .  .  . 

Dicamus  omnes :  Domine  miserere.  Ky(rie  eleison),  Ky(rie  eleison), 
Ky(rie  eleison). 

In  the  Stowe  Missal,  representing  the  Irish  use,  there 
is  a  very  similar  litany  between  the  Epistle  and  Gospel. 
It  is  as  follows  ^ : — 

Dicamus  omnes  :  "  Domine  exaudi  et  miserere,  Domine  miserere,"  ex- 
toto  corde  et  ex  tota  mente. 

Qui  respicis  super  terram  et  facis  earn  tremere. — Oramus  [te  Domine, 
exaudi  et  miserere].^ 

1.    Pro    altissima   pace   et   tranquillitate   temporum   nostrorum,   pro- 

'  The  Archbishop  of  Milan.  [The  term  "papa,"  or  pope,  -was  not 
restricted  to  the  Bishop  of  Rome  till  the  time  of  Gregory  VII.,  1073-85. — Tr.] 

2  F.  E.  Warren,  The  Liturgy  of  the  Celtic  Church,  p.  229. 

*  In  the  Stowe  Missal  each  verse  is  followed  by  the  word  Oramus  only 
A  Fulda  manuscript,  quoted  by  Bona  {Rer.  Liturg.,  ii.  4,  §  3),  contains 
the  same  Litany,  with  a  few  slight  variations.  In  it  it  is  seen  that  the 
formulary  of  the  Response  ought  to  be  completed  as  I  liave  here  given 
it  (cf.  Warren,  p.  252> 


200       CHKISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

sancta  Ecclesia  catholica  quae  a  fiuibus  usque  ad  terminos  orbis  terrae. — 
Oramus. 

2.  Pro  pastore  n  '[ostro]  episcopo  et  omnibus  episcopis  et  presbyteris 
et  diaconis  et  omni  clero. — Oramus. 

3.  Pro  hoc  loco  et  inhabitantibus  in  eo,  pro  piissimis  imperatoribus 
et  omni  Komano  exercitu. — Oramus. 

4.  Pro  omnibus  qui  in  sublimitate  constituti  sunt,  pro  virginibus, 
viduis  et  orfanis. — Oramus. 

5.  Pro  peregrinantibus  et  iter  agentibus  ac  navigantibus  et  paeni- 
tentibus  et  catechumenis. — Oramus. 

6.  Pro  his  qui  in  sancta  Ecclesia  fructus  misericordiae  largiuntur, 
Domine  Deus  virtutum,  exaudi  preces  nostras. — Oramus. 

7.  Sanctorum  apostolorum  ac  martyrum  memores  simus,  nt  orantibus 
eis  pro  nobis  veniam  mereamur. — Oramus. 

8.  Christianum  et  pacificum  nobis  finem  concedi  a  Domino  precemur. 
— Praesta,  Domine,  praesta, 

9.  Et  divinum  in  nobis  permanere  vinculum  caritatis  sanctum  Domi- 
num  deprecemur. — Praesta. 

10.  Conservare  sanctitatem  et  catholicae  fidei  puritatem  Dominum 
deprecemur. — Praesta. 

Dicamus,  etc. 

By  comparing  tliis  litany  with  those  found  in  the 
Oriental  liturgies,  from  that  of  the  Apostolic  Constitu- 
tions onwards,  we  shall  see  that  they  are  all  absolutely 
of  the  same  type.  We  may  go  even  further  and  say  that 
the  examples  given  are  nothing  more  than  translations 
from  a  Greek  text.  The  beginning  is  precisely  the  same 
as  in  the  Litany  of  Constantinople  ^ :  "  E'/ttw^ev  Travrec  e^ 
oXjjc  t^W  ^'^X^?  '^"'  ^^  oXvg  Trjg  diavoiag  r\fJLG)v  tlirdijuev." 

We  may  say  the  same  of  the  form  of  the  response, 
AeojiieOa  aov,  IwaKovaov  koi  eXariaov.  As  for  the  petitions 
of  the  Litany,  the  text  does  not  correspond  exactly  with 
any  known  Greek  litanies,  but  they  are  arranged  in  the 
same  order  and  drawn  up  in  the  same  manner  as  the 
Greek.  There  is  less  difference  between  the  Latin  Litany 
and  those  contained  in  the  Greek  liturgies  of  St.  James, 

*  [N.  here  stands  probably  for  the  name  of  the  unnamed  bishop. — Tr.] 
2  Brightman,  p.  373. 


THE  GALLICAN   MASS.  201 

St.  Chrysostom,  etc.,  than  there  is  between  the  latter  and 
those  of  the  Apostolical  Constitutions.^ 

The  Litany  was  followed  by  a  prayer  said  by  the 
bishop.  This  was  the  Collectio  fost  precem.  It  sums  up 
the  petitions  already  recited.  The  following  is  the  form 
for  use  on  the  Nativity  from  the  Missale  Gothicum : — 

Exaudi,  Domine,  familiam  tibi  dicatam  et  in  tuae  ecclesiae  gremio 
in  hac  hodierna  solemnitate  Nativitatis  tuae  congregatam  ut  laudes 
tuas  exponat.  Tribue  captivis  redemptionem,  caecis  visum,  peccantibus 
remissionem ;  quia  tu  venisti  ut  salvos  facias  nos.  Aspice  de  caelo  sancto 
tuo  et  inlumina  populum  tuum,  quorum  animus  in  te  plena  devotione 
confidit,  Salvator  mundi,  qui  vivis,  etc. 

This  collect  corresponds  with  the  prayer  Kvpie  Travro- 
Kparop,  in  the  Liturgy  of  the  Apostolical  Constitutions, 
and  with  the  shorter  formulary,  Kvpis  6  Qeog  vp^v,  tijV 
iKTevri  TavTTfv,^  in  the  Liturgy  of  Constantinople.  It  has 
disappeared  from  all  the  Latin  liturgies.^ 

1  I  add  here  the  most  noteworthy  coincidences  (CP= Byzantine  Liturgy; 
Jac.  =  the  Liturgy  of  St.  James ;  01.  =  the  Liturgy  of  the  Apostolical 
Constitutions):  L  'TTrep  rrjs  &vwQev  elp7)vr]s  (Jac.  CP),  virep  ttjs  ayias  /co- 
6o\iKris  Kcd  airoffToXiKrjs  iKKXyjalas  rris  airh  irepdraiv  ecus  Trepdrcov  (CI.). — 
2.  'TTrep  Tov  ^TnaKSirov  riixSov,  rov  tl/jlIov  irpecrfivrepiov,  rrjs  iv  XpicrT(p  Sta- 
Kovias,  iravrhs  rov  K\^pov  (CP). — 3.  'Tirep  Trjs  aylas  jjiovris  ravrris,  ird(r7]s 
irSXeais  Kol  xcipay,  Kal  rcov  tricxTei.  oikovvtoov  iv  avTa7s  (CP). — 'TTrep  rod 
ehcrefieffrdrov  Kal  (pt\oxpi(TTOv  tjihwu  PaaiKeccs,  Trai/rhs  rov  iraAaTiov  Kal  rov 
crrparoTriSov  Kal  vIktjs  avrwv  (Jac). — 4.  'TTrep  fiaaiX4(iiv  Kal  rSiv  eV  vtrepoxn 
(CL),  uTrep  .  .  .  irapOevccu,  XVP'i^''  '''^  "^"^  dpfpaywu  (CI.). — 5.  'TTrep  ■tr\e6vTCi>v 
Kal  dSonropovyroov  (CI.,  CP.,  Jac),  ^evnevoyroii'  (Jac.) — 6.  'TTrep  rcof  Kapiro- 
(popovvTCtiv  kv  ry  ayla  iKKXrtaia  Kal  iroiovvriav  rdis  Trej/rjiTi  ras  eAeTjfiocrvyas 
(CL). — 7.  Trjs  iravayias  .  .  .  Maplas  Kal  iravraiy  raiv  aylvu  Kal  StKaiwv 
/j.yr]iJ.ope6(Tw/j.fv,  Sirws  (vxa7s  Kal  irpea^elais  avrwv  ol  irdvres  e\erjdoofj.ev  (Jac). — 
8.  Xpiffriava  ra  re\y}  rrjs  C^rj^  riixuv,  avta^vva,  a.vewaiifxvyra  .  .  .  alrri(rci/iie6a 
(Jac). — 9,  10.  T'Jjf  evSrrjra  rrjS  Tricrrecos  Kal  r^v  Koiywviav  rov  iravaylov 
Xlvivfxaros  (Jac). 

*  Brightman,  op.  cit. 

'  But  as  it  belongs  to  the  Litany  which  precedes  it,  it  is  worth  while 
to  recall  what  has  been  said  above  at  p.  173,  note  1,  in  regard  to  the 
corresponding  part  of  the  Eoman  Mass. 


202       CHRISTIAN   WORSHIP:    ITS   ORIGIN   AND   EVOLUTION, 

7.  The  Dismissal  of  the  Catechumens. 

Germain  :  Catechumenum  ergo  diaconus  ideo  clamat 
juxta  anticum  Ecdesiae  ritum,  ut  tam  judaei  quam  haeretici 
vel  pagani  instructi,  qui  grandes  ad  haptismum  veniehant 
et  ante  haptismum  prohabantur^  starent  in  ecclesia  et 
audirent  consilium  Veteris  et  Novi  Testamenti ;  postea 
deprecarent  pro  illos  levitae,  diceret  sacerdos  collectam,  post 
frecem  exirent  postea  /oris  qui  digni  non  erant  stare  dum 
inferelatur  oUatio,  et  foras  ante  ostium  auscidtarent  pro- 
strati  ad  terram  magnalia.  Quae  cura  ad  diaconum  vel 
ad  ostiarium  pertinebat,  ut  ilk  ^  cos  admoneret  exire,  iste 
provideret  ne  quis  indignus  retardaretur  in  temjjlo,  dicendo: 
"  Nolite  dare  Sanctum  canibus,  neque  mittatis  margaritas 
ante  porcos." 

By  the  second  half  of  the  sixth  century  the  cate- 
chumenate  had  become  merely  a  reminiscence.  It  was 
necessary  then  to  explain  the  missa  (dismissal)  catechu- 
menorum,  of  which  the  rite,  however,  continued  to  be 
preserved.^  This  ceremony  took  place  after  the  prayer, 
as  in  the  Liturgy  of  Constantinople.  In  the  Apostolic 
Constitutions  it  is  placed  before  the  prayer.  We  cannot 
gather  precisely  from  the  text  of  St.  Germain  whether  it 
was  accompanied  by  special  prayers.  I  am  inclined  to 
believe  that  its  text  has  in  view  the  prayers  which  I 
have  just  dealt  with,  but  that  at  the  beginning  there 
were  special  prayers,  which  disappeared  with  the  dis- 
appearance of  the  catechumens.  Thus,  at  the  end  of  the 
sixth  century,  at  least  in  the  Church  of  Paris,  nothing 
more  was  said  than  some  such  formulary  as  Ne  quis  cate- 
chtimenus,  catechununi  recedant,  etc. 

^  Prohantur,  in  the  printed  edition. 
^  Ille  eos]  illis,  in  the  printed  edition. 

'  The  Council  of  Epaon  (517),  c.  29,  still  mentions  :  "  Cum  catechumen! 
procedere  commonentur." 


THE  GALLICAN   MASS.  203 

The  dismissal  of  the  penitents,  which  is  not  alluded  to 
by  St.  Germain,  was  still  in  use  shortly  before  his  time. 
The  Council  of  Lyons,  held  about  the  year  517,  makes 
express  mention  of  it  (c.  6).  According  to  this,  the  penitents 
must  have  been  sent  away  ordinarily  before  the  Prayer  of 
the  Faithful.i 


8.  Procession  of  the  Oblation. 

Geemain  :  Spiritualiter  jubemur  silentium  facere  ohser- 
vantes  ad  ostium,  id  est  ut  taeentes  a  tumultu  vei^horum  .  .  . 
hoc  solum  cor  intendat  ut  in  se  Christum  suscipiat. 

De  sono.  Sonum  autem  quod  canitur  quando  procedit 
ablatio,  hinc  traxit  exordium.  Fraecepit  Dominus  Moysi, 
.  .  .  Nunc  autem  procedentem  ad  altarmm  corpus  Christi 
non  jam  tubis  irreprehensibilibus,  sed  spiritalibus  vocibus 
praeclara  Christi  magnalia  dulci  modilia  psallit  Ecclesia. 
Corpus  vero  Domini  ideo  defertur  in  turribus  quia  .  .  .  San- 
guis veto  Christi  ideo  specialiter  offertur  in  calice  quia  .  .  . 
Aqua  autem  ideo  miscetur  vel  quia  .  .  . 

Patena  autem  vacatur  ubi  consecratur  ablatio,  quia  .  .  . 
Palla  vera  linostima  .  .  .  Carparalis  vero  palla  ideo  pura 
linea  est  super  quam  ablatio  ponitur,  quia  .  .  .  Cooper  turn 
vero  sacramentorum  ideo  exarnatur  quia  .  .  .  Sirica  autem 
ornatur  aut  aura,  vel  gemmis. 

Laudes  autem,  hoc  est  Alleluia,  Johannes  in  Apocalypsi 
past  resurrectianem  audivit  psallere.  Ideo  hora  ilia  Domini 
pallio  quasi  Christus  tegitur  caela,^  ecclesia  solet  angelicum 
canticum  \cantare\  Quod  autem  habet  ipsa  Alleluia  prima 
et  seeunda  et  tertia,  signal  tria  tempora  ante  legem,  sub  lege, 
sub  gratia. 

The  ceremony  begins  by  an  injunction  to  silence  and  by 
the   appointment   of  a   watch   at  the  doors.      St.  Germain 

'  See  above,  p.  198,  note  1. 
^  A  corrupt  passage. 


204      CHRISTIAN   WOKSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

interprets  this  as  applying  to  the  gates  of  the  soul,  that  is, 
the  senses,  but  the  true  signification  is  furnished  by  the 
Liturgy  of  St.  James,  when  the  deacon  exclaims :  Mr;  Tig 
Tuv  KaTTixovfJiiviov,  fxri  rig  twv  dfxvi^rwv,  /xij  rig  twv  fxrj 
^vva/j.iv(s)v  rjfuv  avvderjOrivai  !  ' AXX{]Xovg  iTTijvwTt  I  Tag 
Ovpag !  'OpOol  TrdvTsg !  It  has  evidently  reference  to  the 
doors  of  the  church,  which  had  to  be  guarded  in  order  that 
no  profane  person  might  enter  the  assembly. 

The  oblation  was  prepared  beforehand,  and  there  was 
bestowed  on  it  by  anticipation  the  same  honour  which  it  had 
after  consecration.  It  was  even  already  designated  by  the 
terms  Body  and  Blood  of  Christ.  The  preparation  took  place 
before  the  entrance  of  the  celebrant,^  and  was  performed 
with  rites  and  prayers,  of  which  no  traces  remain  in  the 
Merovingian  manuscripts.  Some  relics  of  it  are  to  be 
found  in  the  Irish  books,  the  Stowe  Missal,  and  the  Lebhar 
Breac.^  The  Mozarabic  Missal  contains  the  whole  ceremony 
down  to  the  most  minute  details.  It  even  repeats  it  at  the 
end  of  the  Procession  of  the  Oblation,  after  having  previously 
prefixed  it  to  the  entry  of  the  celebrant.  Its  place  after  the 
Procession  of  the  Oblation  is  that  which  this  rite  occupies  in 
the  Ambrosian  Missal,  and  it  is  that  of  its  counterpart,  the 
Offertory,  in  the  present  Eoman  use.  The  preparation  of  the 
oblation  in  this  place  can  be  regarded  only  as  a  modification 
suggested  by  the  Eoman  use.  We  may  still  recognise  the 
latter  in  the  ceremony  of  the  Vecdiioni  of  Milan,  who  make 
at  this  point  the  offering  of  bread  and  wine;  a  custom 
observed  also  in  many  Churches  of  France.  The  offering  by 
the  people  at  this  point  in  the  Mass,  is  a  ceremony  of  Eoman 
origin,  and  is  incompatible  with  that  of  the  processio  oblationis, 
a  custom  common  to  the  Galilean  and  Oriental  rite. 

1  This  Gallicaii  peculiarity  has  passed  into  the  special  use  of  the 
Order  of  St.  Dominic. 

^  Whitley  Stokes,  The  Irish  Passages  in  the  Stowe  Missal,  Calcutta,  1881, 
pp.  8, 14. 


THE   GALLICAN   MASS.  205 

The  bread  is  brought  in  a  vessel  having  the  form  of  a 
tower,^  and  the  "wine,  mixed  with  water,  in  a  chalice.  Besides 
these  two  eucharistic  vessels,  the  paten  also  was  employed, 
in  which  the  consecrated  bread  was  placed,  either  at  the 
time  of  the  preparation,  or  at  the  altar  during  the  con- 
secration. There  were  also,  as  it  appears,  three  veils,  one 
of  which,  the  corporalis  palla,  was  of  linen,  without  any 
admixture  {pura  linea).  This  was  the  cloth  for  the  altar. 
The  other  was  of  silk,  and  was  ornamented  with  gold, 
and  even  with  gems.  It  was  used  to  cover  the  oblation 
after  it  had  been  placed  upon  the  corporal.  I  am  at  a 
loss  to  know  the  purpose  served  by  the  palla  linostima, 
of  which  Germain  speaks  first  of  all.  In  the  Byzantine 
rite  there  was  one  veil  to  cover  the  paten  and  the  bread, 
and  another  to  cover  the  chalice,  and  a  third  to  cover  both 
together. 

During  the  procession  a  chant,  similar  to  the  Byzantine 
Cherouhicon,  was  sung  by  the  choir,  and  ended,  like  it, 
with  the  Alleluia.  This  is  what  St.  Germain  calls  the 
Sonus.  In  the  Mozarabic  Liturgy  it  bore  the  name  of 
Laudcs,  a  word  already  met  with  in  the  seventh  century.^ 
At  Milan  it  was  called  the  AntipJiona  post  Evangelium. 
AVTien  the  sacred  elements  were  placed  upon  the  altar, 
they  were  covered  by  the  precious  veil.^     The  choir  then 


'  Cf.  Greg.  Tur.,  Glor.  Mart.,  85.  The  event  is  taking  place  at  Eiom, 
and  on  the  day  of  St.  Polycarp.  "  Lecta  igitur  passione  (S.  Polycarpi) 
cum  reliquis  lectionibus  quas  canon  sacerdotalis  invexit,  tempiis  ad  sacri- 
ficium  oiferendum  advenit.  Accepta  quoque  turre  diacouus,  in  qua 
mysterium  Dominici  corporis  habebatur,  ferre  cepit  ad  ostium ;  ingres- 
susque  templum  ut  eam  altari  superponeret,  elapsa  de  manu  ejus  ferebatur 
in  aera,  et  sic  ad  ipsam  aram  accedens,  nunquam  eam  manus  diaconi  potuit 
adsequi ;  quod  non  alia  credimus  actum  de  causa,  nisi  quia  poUutus  erat 
in  conscientia."  Krush,  in  dealing  with  this  passage,  is  wrong  in  con- 
founding the  use  of  this  tower  with  that  of  the  Capsa,  in  which  tho 
Eucharist  was  carried  in  the  Koman  Mass. 

2  Isidore,  De  Eccl.  Off.,  i.  13 ;  Cone.  Tol,  iv.  11. 

*  This  veil  ia  mentioned  several  times  by  Gregory  of  Tours  {Hist.  Fr. 


206       CHEISTIAN   WORSHIP:    ITS    ORIGIN   AND   EVOLUTION. 

sang  a  sacred  chant,  which  St.  Germain  calls  Laudes,  or 
Alleluia.  This  was  the  Sacrifidum,  or  Offertorium,  of  the 
Mozarabic  Liturgy/  and  the  Offerenda  of  the  Milanese. 
I  append  the  Mozarabic  text  of  these  two  chants  for  the 
Nativity  : 

Laudes : 

Alleluia !  Redemptionem  misit  Dominus  populo  suo :  mandavit  in 
aeternum  testamentum  suura ;  sanctum  et  terribile  nomen  ejus.    Alleluia  ! 

Sacrifidum : 

Parvulus  natus  est  nobis  et  filius  datus  est  nobis;  et  factus  est 
principatus  ejus  super  humeros  ejus.     Alleluia !     Alleluia  ! 

There  are  ordinarily  in  the  Mozarabic  Liturgy  two 
verses  in  the  Sacrificiuiii,  so  by  combining  these  two  chants 
the  triple  Alleluia  was  obtained  of  which  St.  Germain 
speaks.  The  idea  of  grouping  these  arose  naturally  from 
the  fact  that  they  originally  followed  each  other  immediately. 
The  prayers,  which  are  at  present  interposed  between  them 
in  the  liturgies  of  Milan  and  Toledo,  are,  as  I  have  already 
said,  not  in  their  original  place — at  least  some  of  them; 
the  others  are  secret  prayers,  which  were  recited  privately 
by  the  officiating  priest  whilst  the  choir  was  engaged  in  the 
chant. 


9.    The  Prayer  of  the   Veil, 

St.  Germain  does  not  speak  of  this.  It  was  preceded 
by  a  kind  of  preface,  or  invitatory,  addressed,  not  to  God, 
but  to  the  congregation. 


vii.  22;  Virtutes  S.  Martini,  ii.  25;  Vitae  PP.,  viii.  11).  We  see  from 
this  last  text  that  the  stuff  out  of  which  it  was  made  could  not  have 
been  transparent,  for  the  veil  was  meant  to  hide  the  myderium  corporis 
sanguinisq ue  dominici. 

^  Sacrifidum  is  the  term  employed  in  the  liturgical  booljs ;  offertorium 
is  found  in  St.  Isidore  {loc.  dt.,  14):  "De  offertoriis.  Offertoria,  quae  in 
sacrificiorum  honore  canuntur,"  etc. 


THE   GALLICAN   MASS.  207 


PEAEFATIO   MISSAE. 

Sacrosanctum  beatae  Nativitatis  diem,  in  quo,  nascente  Domino, 
virginalis  uteri  arcana  lasata  sunt,  incorruptorumque  genitalium  pondus 
saeculi  levamen  efFusum  est,  sicut  exoptavimus  votis  ita  veneremur  et 
gaudiis.  Hie  namque  ortus  die  splendidior,  luce  coruscantior  est.  In 
hoc  omnipotentem  Deum  qui  terrenam  fragilemque  materiam  causa 
nostrae  redemptionis  adsumpsit,  Fratres  dilectissimi,  supplices  depre- 
cemur,  uti  nos,  quos  ortu  corporis  visitavit,  societate  conversationis 
edocuit,  praecepto  praedicationis  instituit,  degustatione  mortis  redemit, 
participatione  mortis  amplexus  est,  divini  Spiritus  infusione  ditavit,  sub 
perpetua  devotione  custodiat;  et  in  his  beati  famulatus  studiis  per- 
manere  concedat  qui  cum  Patre  et  Spii'itu  Sancto  vivit  et  regnat  Deus 
in  saecula  saeculorum. 


COLLECTIO   SEQUITUR. 

Deus,  qui  dives  es  in  misericordia,  qua  mortuos  nos  peccatis  con- 
vivificasti  Christo  filio  tuo,  ut  formara  servi  acciperet  qui  omnia  formavit, 
ut  qui  erat  in  deitate  generaretur  in  carne,  ut  involveretur  in  pannis  qui 
adorabatur  in  stellis,  ut  jaceret  in  praesepio  qui  regnabat  in  caelo ;  in- 
vocantibus  nobis  aurem  majestatis  tuae  propitiatus  adcommoda,  donans 
hoc  per  ineffabilem  tuae  misericordiae  caritatem,  ut  qui  exultavimus  de 
nativitate  Filii  tui,  qui  vel  ex  virgine  natus  vol  ex  Spiritu  sancto  re- 
generatus  est,  pareamus  praeceptis  ejus  quibus  nos  edocuit  ad  salutem. 
Praesta,  per  dominum  nostrum  Jesum  Christum  Fihum  tuum,  qui 
tecum,  etc. 

In  the  Ambrosian  and  Mozarabic  liturgies  these  for- 
mularies are  preceded  by  a  salutation.^  St.  Isidore  gives 
them  as  the  two  first  prayers  of  the  Mass.  They  form, 
in  fact,  only  one  prayer,   and  that   not  the  first ;    but  St. 

'  It  was  at  this  point  that  the  Kiss  of  Peace  occurred  formerly  in  the 
Milanese  use.  The  deacon  gave  the  signal  for  it  by  the  words,  Pacem 
habste!  He  then  added:  Erigite  vos  ad  orationem!  to  which  the  response, 
Ad  te  Domine,  was  given.  Cf.  the  2ol  Kvpie,  a  frequent  response  in  the 
Greek  liturgies.  At  the  present  day  the  words  Erigite  vos  ad  orationem 
are  omitted  from  the  liturgical  books,  and  the  response  Ad  te  Domine  has 
no  longer,  consequently,  its  natural  sense. 

P 


208       CHRISTIAN   WORSHIP:    ITS    ORIGIN   AND    EVOLUTION. 

Isidore  understood  that  the  Mass  did  not  begin  until 
after  the  singing  of  the  Offertory,^  At  Milan  this  prayer 
was  called  the  Oratio  super  sindonem.  In  the  other 
Gallican  liturgies  it  has  no  special  name.  It  is  evidently 
the  counterpart  of  the  prayer  Siqjer  oUata,  or  Secreta,  in 
the  Eoman  Missal.  In  the  Mozarabic  Liturgy  the  invi- 
tatory  is  separated  from  the  prayer  in  the  following 
manner :  the  priest,  having  said  Oremus,  the  choir  sings 
the  trisagion, " Ay loq,  ayiog,  ayiog,  Domine  Deus,  rex  aeterne, 
tibi  laudes  et  gratias  !  Then  the  priest  proceeds  :  Ucclesiam 
sanctam  catholicam  in  orationibus  in  mente  habeamus ;  tit 
earn  Dominus  fide  et  spe  et  caritate  propitius  ampliare 
dignetur ;  omnes  lapsos,  captivos,  infirmos  atque  peregrinos 
in  mente  habeamus,  ut  eos  Dominus  propitius  redimere, 
sanare,  et  confortare  dignetur.  The  choir  answers :  Praesta, 
aeterne,  omnipotens  Deus !  and  then  follows  the  prayer. 


10.  The  Beading  of  the  Diptychs, 

Germain:  Nomina  defunctorum  ideo  hora  ilia  reci- 
tantur  qua  pallium  tollitur,  quia  tunc  erit  resurrectio 
mortuorum  quando  adveniente  Christo  caelum  sicut  liber 
plieabitur. 

A  formulary  for  the  diptychs  is  preserved  in  the 
Mozarabic  Liturgy — 

Offemnt  Deo  Domino  oblationem  sacerdotes  nostri,^  papa   Romensis 


^  De  Eccl.  Off.,  i.  15 :  "  Ordo  autem  missae  et  orationum  quibus  oblata 
Deo  sacrificia  consecrantur  priraum  a  sancto  Petro  est  institutus,  cujus 
celebrationem  uno  eodemque  mode  universus  peragit  orbis  (this  ought  to 
be  interpreted).  Prima  earumdem  oratio  admonitionis  est  erga  populum, 
ut  excitentur  ad  exorandum  Deum ;  secunda  invocationis  ad  Deum  est,  ut 
clementer  suscipiat  preces  fidelium  oblationesque  eorum." 

^  The  Bishops  of  Spain.  The  name  of  the  Pope  ought  always  to  be 
given.     Council   of  Vaison  (529),  c.  4:    "Et  hoc  nobis  justum  visum   est 


THE   GALLICAN  MASS.  209 

et  reliqtii,  pro  se  et  pro  omni  dero  ac  plebibus  ecclesiae  sibimet  con- 
sign atis  vel  pro  universa  fraternitate. 

Item  offenmt  universi  presbyteri,  diaconi,  clerici  ac  populi  circumas- 
tantes,  in  honorem  sanctorum,  pro  se  et  pro  suis. 

I\?.  Offerunt  pro  se  et  pro  universa  fraternitate. 

Facientes  commemorationembeatissimorum  apostolorum  et  martyrum, 
gloriosae '  sanctae  Mariae  Virginis,  Zachariae,  Joannis,  Infantum,  Petri, 
Pauli,  Johannis,  Jacobi,  Andreae,  Philippi,  Thomae,  Bartholomaei,  Matthei, 
Jacobi,  Simonis  et  Judae,  Matthiae,  Marci,  et  Lucae. — I^.  Et  omnium 
martyrum. 

Item  pro  spiritibus  pausantium,  Hilarii,  Athanasii,  Martini,  Am- 
brosii,  Augustini,  Fulgentii,  Leandri,  Isidori,  etc. — R^.  Et  omnium 
pausantium.2 

I  will  quote  also  a  formulary  for  the  reciting  of  the 
diptychs  according  to  the  use  of  an  Irish  Church.  It  is 
to  be  found  in  the  Stowe  Missal,  inserted  in  the  middle 
of  the  Memento  of  the  dead  used  in  the  Eoman  Mass.^ 

Cum*  omnibus  in  toto  mundo  offerentibus  sacrificium  spiritale  Deo 
Patii  et  Filio  et  Spiritui  sancto   Sanctis   ac  venerabilibus  sacerdotibus, 


ut  nomen  domni  Papas  quicumque  sedi  apostolicae  praefuerit,  in  nostris 
ecclesiis  recitetur." 

'  The  -words  gloriosae  .  .  .  infantum  must  have  been  a  later  addition.  They 
are  not  provided  for  in  the  formulary  which  goes  before :  apostolorum  et 
martyrum.    The  names  of  the  martyrs  have  disappeared. 

2  This  formulary  must  differ  widely  from  its  primitive  text.  It  has, 
nevertheless,  preserved  certain  vestiges  of  antiquity,  notably  the  grouping 
of  the  holy  confessors  with  the  ordinary  dead.  Mabillon  compares  it  with 
the  commemorative  formulary,  which  appears  at  the  end  of  the  Rule  of 
Aurelian,  Bishop  of  Aries,  of  the  sixth  century  (Migne,  Pat.  Lat.,  vol.  Ixviii. 
p.  395). 

'  Warren,  loo.  cit.,  pp.  237,  240.  The  formulary  is  interrupted  by  a 
litany  and  a  prayer  of  which  we  need  not  take  account.  These  pieces 
occupy  two  intercalated  leaves  (29,  80)  (Warren,  p.  200),  in  a  later  hand- 
writing. The  names  in  the  Litany,  both  Latin  and  Irish,  are  all  in  the 
vocative,  and  are  preceded  by  the  word  Sancte,  and  followed  by  Ora  pro 
nobis.  In  the  primitive  list — the  only  one  which  I  cite  here — the  Latin 
and  Irish  names  are  all  isolated,  and  in  the  genitive  case,  as  the  construction 
of  the  sentence  requires. 

*  I  have  restored  the  usual  orthography  for  the  ordinary  text,  but  not 
for  the  proper  names. 


210      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

ofiFert  senior  noster  N.  presbyter,  pro  se  et  pro  suis  et  pro  totius 
ecclesiae  coetu  catholicae,  et.  pro  commemorando  aoathletico  gradu 
venerabilinm  patriarcharum,  prophetarum,  apostolorum  et  martyrum  et 
omnium  qnoque  sanctorum,  ut  pro  nobis  dominum  Deum  nostrum 
exorare  dignentur :  Ablis,*  Zeth,  Enoc,  Noe,  Melchsedech,  Abrache, 
Isac,  Jacob,  Joseph,  Job,  Mosi,  Essu,^  Samuelis,  David,  Heliae, 
Helessiae,  Essaiae,  Heremiae,  Ezecbelis,  Danielis,  Hestre,^  Osse, 
Johel,  Amos,  Abdiae,  Jonae,  Michiae,  Nauum,  Ambacuc,  Sophoniae, 
Agiae,  Sachariae,  Malachiae,  Tobiae,  Ananiae,  Azariae,  Misahelis,  Macha- 
beorum ; 

item  Infantium,*  Johannis  Baptiste  et  Virginis  Mariae,  Petri,  Pauli, 
Andriae,  Jacobi,  Jobannis,  Pilipi,  Barthalomae,  Tomae,  Mathei,  Jacobi, 
Simonis,  Tathei,  Madiani,^  Marci,  Lucae,  Stefani,  Cornili,  Cipriani  et 
ceterorum  martirum ; 

Pauli,  Antoni,  et  ceterorum  patriim  heremi  Sciti  ^ : 

item  episcoporum :  Martini,  Grigori,  Maximi,  Fellcis,  Patrici, 
Patrici,  Secundini,  Auxili,  Isernini,  Cerbani,  Erci,  Catheri,  Ibori, 
Ailbi,  Conlai,  Maicnissae,  Moinenn,  Senani,  Finbarri,  Cuani,^ 
Colmani,  Cuani,  Declacb,  Laureuti,  Melleti,  Justi,^  Aedo,  Dagani, 
Tigernich,  Muchti,  Ciannani,  Buiti,  Eogeni,  Declani,  Carthain,  Maile- 
ruen  ^ ; 

Item  et  sacerdotum  :  Vinniani,  Ciarani,  Oengusso,  Eudi,  Gilde, 
Brendini,  Brendini,  Cainnichi,  Columbe,  Columbe,  Colmani,  Comgelli, 
Coemgeni ; 

et  omnium  pausantium,  qui  nos  in  dominica  pace  praecesse- 
runt  ab  Adam  usque  in  hodiernum  diem,  quorum  Deus  nomina 
nominavit  et  novit.^'' 


*  Abelis. 

-  Jesu  =  Josbua. 

=■  Esdrae. 

■•  The  Holy  Innocents. 

'  Matthias.    His  name  is  repeated  twice  in  error. 

•^  The  desert  of  Scaete. 

'  [Partly  erased.— Tr.] 

'  The  three  immediate  successors  of  St.  Augustine  in  the  see  of 
Canterbury.  Augustine  himself  is  omitted,  clearly  owing  to  an  oversight 
of  the  editor,  or  of  the  copyist  [or  from  Celtic  antipathy  to  him.— Te.]. 

^  "If.  as  is  probable,  the  Maelruen  here  mentioned  was  Maelruain 
of  Tallaght,  this  part  of  the  manuscript  must  have  been  written  after 
A.D.  792  in  which  year  this  bishop  died."  Whitley  Stokes,  op.  cit, 
p.  5. 

1°  So  manuscript. 


THE   GALLICAN   MASS.  211 

The  recitation  of  the  diptychs  was  followed  by  the  prayer 
Post  nomina : — 


COLLECTIO   POST   NOMINA. 

Siiscipe,  quaesumus,  Domine  Jesu  omnipotens  Deus,  sacrificium 
laudis  oblatum  quod  pro  tua  hodierna  Incarnatione  a  nobis  offertur; 
et  per  eum  sic  propitiatus  adesto  ut  superstitibus  vitam,  defunctis 
requiem  tribuas  sempiternam.  Nomina  quorum  sunt  recitatione  com- 
plexa  scribi  jubeas  in  aeternitate,  pro  quibus  apparuisti  in  carue, 
Salvator  mundi,  qui  cum  coaeterno  Patre  vivis  et  regnas,  etc. 

This  is  the  third  of  the  prayers  of  the  Mass  according 
to  St.  Isidore.^ 


11.  The  Kiss  of  Peace. 

Germain:  Pacem  autem  ideo  Christiani^  niutuo  pro- 
ferunt  ut  jper  mutuum  osculum  teneant  in  se  caritaiis 
affectum. 

The  following  prayer  accompanied  the  ceremony  of  the 
Kiss  of  Peace  ^  : — 


COLLECTIO   AD   PACEM. 

Omnipotens  sempiterne  Deus,  qui  hunc  diem  Incarnationis  tuae 
et  partus  beatae  Mariae  virginis  consecrasti,  quique  discordiam 
vetustam  per  transgressionem  ligni  veteris  cum  angelis  et  homnibus 
per  Incarnationis  mysterium,  lapis  angularis,  junxisti ;  da  familiae 
tuae   in    hac    celebritate  laetitiam ;    ut    qui    te    consortem    in    carnis 


^  Op.  cit.  "  Tertia  autem  effunditur  pro  oiferentibus  sive  pro  defiuictis 
fidclibus,  ut  per  idem  sacriflcium  veniam  consequantur." 

^  Christi,  in  the  printed  edition. 

^  Isidore,  op.  cit. :  "  Quarta  post  haec  infertur  pro  osculo  pacis,  ut 
charitate  reconciliati  oranes  invicem  digue  sacramento  corporis  et  sanguinis 
Ciiristi  consocientur,  quia  uon  recipit  dissensionem  cuiusquam  Christi 
iudivisibile  corpus." 


212      CIIKISTIAN   WORSHIP:   ITS   OEIGIN   AND   EVOLUTION. 

propinquitate  laetantur,  ad  Bummorum  civium  unitatem,  super  quos 
corpus  adsumptum  evexisti,  perducantur ;  et '  semetipsos  per  externa 
coraplexa  jungantur,  ut  jurgii  non  pateat  inteiTuptio,  qui  te  auctorem 
gaudent  in  sua  natura  per  carnis  venisse  contubernium.  Quod  ipse 
praestare  digneris,  qui  cum  Patre,  etc. 

In  the  Mozarabic  Liturgy,  which  alone  has  preserved 
both  the  order  and  formularies  of  this  ceremony,  the 
praj^er  ad  Pacem  is  said  before  the  Kiss  of  Peace ; 
then  follows  the  long  Salutation,  which  in  the  Syro- 
Byzantine  liturgies  precedes  the  Eucharistic  prayer — 

Gratia  Dei  Patris  omnipotentis,  pax  ac  dilectio  domini  nostri  Jesu 
Christi,  et  communicatio  Spiritus  sancti  sit  semper  cum  omnibus 
vobis.^ 

ly.  Et  cum  liominibus  bonae  voluntatis. 

Quomodo  astatis  pacem  facite. 

During  the  giving  of  the  Kiss  of  Peace  the  choir  sings 
a  respond — 

Pacem  meam  do  vobis ;  pacem  meam  commendo  vobis  ;  non  sicut 
mundus  dat;  pacem  do  vobis. — /.  Novum  mandatum  do  vobis  ut 
diligatis  invicem. — Pacem  meam,  etc. — /.  Gloria  et  honor  Patri  et 
Filio  et  Spiritui  sancto. — Pacem  meam,  etc. 

In  the  present  Ambrosian  rite  the  Kiss  of  Peace 
occurs,  as  at  Eome,  immediately  before  the  Com- 
munion, but  this  was  not  its  original  position.  Prom 
Pope  Innocent's  letter  to  Decentius,  written  at  the 
beginning  of  the  fifth  century,  we  see  tliat  the  custom 
of    giving    the    Kiss    of    Peace     before    the    consecration 

^  Some  such  expression  as  sic  inter  must  be  here  suiDplied. 

*  Clem.  "  'H  x"P'^  ^"v  iravTOKparopos  ©eoO  koI  r]  aydirr]  rod  Kvpiov  fjfiuv 
lr]aov  Xpicrrov  Kal  7)  KOivuivia  tov  ayiov  nvevixaTos  (arai  /lera  iravraip  vjxSiv" 
The  Latin  adds  only  the  words  Patris  and  Fax ;  the  whole  of  the  remainder 
being  nothing  more  than  a  translation  from  the  Greek.  The  formularies 
of  the  Greek  and  Oriental  liturgies  depart  more  widely  from  the  text  of 
the  Apostolical  Constitutions. 


THE   GALLICAN   MASS.  213 

prayers  {ante  confecta  mysteria)  was  in  full  observance  in 
North  Italy.  A  vestige  of  this  custom  is  to  be  found  in 
the  invitatory  of  the  deacon,  Pacem  hdbete,  which  occurs 
in  the  Milanese  Liturgy  before  the  prayer  siiijer  sin- 
donem.  As  for  the  reading  of  the  diptychs,  we  see 
from  the  same  document  that  it  also  took  place  before 
the  Preface  and  the  Canon.  It  has  now,  owing  to  the 
adoption  of  the  Eoman  Canon,  disappeared  from  the 
Ambrosian  Liturgy. 

12.  The  Eucharistic  Prayer. 

Geemain  :  Sursum  corda  ideo  sacerdos  habere  admonet 
ut  nulla  cogitatio  terrena  maneat  in  pectorihcs  nostris  in 
hora  sacrae  oblationis,  etc. 

After  the  long  salutation  given  above,  the  Mozarabic 
Liturgy  furnishes  the  following  text  for  the  initial 
versicles : — 

Introibo  ad  altare  Dei. 

—  Ad  Deum  qui  laetificat  juventutem  meam. 
Aures  ad  Dominum ! 

—  Habemus  ad  Dominum. 
Sursum  corda! 

—  Levemus  ad  Dominum. 

Deo  ac  Domino  nostro  Jesu  Christo  filio  Dei,  qui  est  in  caelis,  dignas 
laudes  dignasque  gratias  referamus ! 

—  Dignum  et  justum  est. 

Then  the  celebrant  begins  the  Eucharistic  prayer, 
called  contestation  or  immolatio  in  Gaul,  and  illatio  in 
Spain.  This  last  designation,  to  which  St.  Isidore  wit- 
nesses,^ ought  to  be   compared  with   the   analogous    Greek 

'  Greg.  Tur.,  Virt.  S.  Martini,  11.  14.  This  is  the  term  most  frequently 
employed  in  the  Merovingian  liturgies,  and  In  the  Bobbio  Sacramentary, 
but  we  find  somewhat  frequently  in  the  Missale  GotMcum  and  Missale 
Gallicanum,  the  term  immolatio. 

"  Op.  cit. :  "  Quinta  denique  Infertur  illatio  in  sanctiflcatione  oblationis, 


214      CHEISriAN   WORSHIP:    ITS    ORIGIN    AND   EVOLUTION. 

term  dva(popd.     The  Galilean  contestatio  is  the  equivalent  of 
the  Eoman  Preface. 

Vere  diguum  et  justum  est,  aequum  et  salutare  est,  nos  tibi  gratias 
agere,  Domine  sancte.  Pater  omnipotens,  aeterne  Deus ;  quia  hodie 
dominus  noster  Jesus  Christus  dignatus  est  visitare  mundum,  processit 
de  sacrario  corporis  virginalis  et  descendit  pietate  de  caelis.  Cecinerunt 
angeli  "  Gloria  in  excelsis "  cum  humanitas  claruit  Salvatoris.  Omuis 
denique  turba  exultabat  angelorum,  quia  terra  regem  suscepit  aeternum. 
Maria  beata  facta  est  templum  pretiosum  portans  domiuum  dominorum. 
Genuit  enim  pro  nostris  delictis  vitam  praeclaram  ut  mors  pelleretur 
amara.  Ilia  enim  viscera  quae  humanam  non  noverant  maculam  Deum 
portare  meruerunt.  Natus  est  in  mundo  qui  semper  vixit  et  vivit  in 
caelo,  Jesus  Chi-istus  Filius  tuus  dominus  noster.  Per  quern  majestatem 
tuam  laudant  Angeli,  etc. 

Here  follows  the  singing  of  the  Sanctus,  which  is  common 
to  all  the  liturgies.  The  text  of  the  Mozarabic  Missal 
varies  in  no  respect  from  that  of  the  Eoman  text  at  present 
in  use. 

The  prayer  that  follows,  Collectio  post  Sanctus,  serves 
merely  to  connect  the  Sanctus  with  the  account  of  the 
institution  of  the  Eucharist.  As  in  the  Oriental  liturgies/ 
it  begins  regularly  with  the  words  Vere  Sanctus.  St. 
Isidore  does  not  distinguish  it  from  the  prayer  which 
precedes  it,  but  in  the  liturgical  books  it  is  clearly  separate. 
As  a  rare  exceptional  instance,  the  words  Vere  Sanctus  do 
not  appear  in  the  Missale  Gothicum  at  this  point  in  the 
Mass  for  the  Nativity. 

POST   SANCTUS. 

Gloria  in  excelsis  Deo  et  in  terra  pax  hominibus  bonae  voluntatis  ! 

in  qua  etiam  et  ad  Dei  laudem  terrestrium  creaturarum  virtutumque 
caelestium  universitas  provocatur  et  Hosanna  in  excelsis  cantatur,  quod 
Salvatore  de  genere  David  nascente  salus  mundo  usque  ad  excelsa 
pervenerit." 

*  ''"A-yios  yap  et  ws  a\r]dcos,  Kal  iravdyios  .  .  .  (CI.  C.P.). — "Ayios  el,  Paffi\ev 
Twv  ayiciii>  Kal  TracTTjs  ayLwavvTjs  Kvptos  .  .  .  (Jac). — n\-t]prjs  yap  ecTTty,  ws 
a\ridcis,  d  oupavhs  Kal  rj  yr)  t^s  aylas  crov  S6^r]s  (Alex.)." 


THE   GALLICAN    MASS.  215 

Quia  adpropinquavit  redemptio  nostra,  venit  antiqua  expectatio  gentium, 
adest  promissa  resurrectio  mortuorum,  jamque  praefulget  aeterna  expec- 
tatio beatorum ;  per  Christum  dominum  nostrum.  Qui  pridie  quam  pro 
nostra  omnium  salute  pateretur.  .  ,  . 

The  Ambrosian  Liturgy  of  the  present  day  follows 
here  the  order  and  text  of  the  Eoman  Canon,  but  there 
still  remains  in  it  a  remarkable  trace  of  its  original  con- 
formity with  the  Gallican  arrangement.  In  the  Mass  for 
Saturday  in  Holy  Week  the  Sandus  is  connected  with 
the  Qui  23ridie  by  a  single  and  unusual  formulary  of  an 
unmistakably  Gallican  type : 

POST   SANCTUS. 

Vera  sanctus,  vera  benedictus  dominus  noster  Jesus  Christus  filius 
tuus.  Qui,  cum  Deus  esset  majestatis,  descendit  de  caelo,  formam 
servi  qui  primus  perierat  suscepit,  et  sponte  pati  dignatus  est  ut  eum 
quem  ipse  fecerat  liberaret.  Unde  ^  et  hoc  paschale  sacrificium  tibi 
offerimus  pro  his  quos  ex  aqua  et  Spiritu  sancto  regenerare  dignatus 
es,  dans  ais  remissionem  omnium  peccatorum,  ut  invenires  eos  in 
Cbristo  Jesu  domino  nostro ;  pro  quibus  tibi,  Domine,  supplices  fundi- 
mus  preces  ut  nomina  eorum  pariterque  famuli  tui  imperatoris  scripta 
habeas  in  libro  viventium.  Per  Christum  dominum  nostrum,  qui  pridie 
quam  pro  nostra  et  omnium  salute  pateretur,  accipiens  panem,  etc.^ 

In  the  ancient  Gallican  books  the  account  of  the 
institution  of  the  Eucharist  is  always  omitted,  or  is  merely 
indicated  by  the  first  words  of  it.  The  celebrant  must 
have  known  it  by  heart.  The  following  is  the  Ambrosian 
text : — 

Qui  pridie  quam  pro  nostra  at  omnium   salute   pateretur,   accipiens 

*  This  sentence  is  somewhat  analogous  to  the  Ranc  igitur  of  the  Mass 
for  Easter  in  the  Eoman  use. 

"^  It  is  hardly  necessary  to  draw  attention  to  the  fact  that  the  printed 
Missals,  and  even  the  late  manuscript  Missals  of  the  Middle  Ages,  have 
adopted  here  the  first  part  of  the  Koman  Canon,  although  this  leads  to 
its  double  employment.  I  refer  to  the  Sacramentary  of  Biasca  and  those 
of  a  similar  age. 


216      CHRISTIAN   WORSHIP:    ITS    ORIGIN   AND   EVOLUTION. 

panem  elevavit  oculos  ad  te,  Deum  Patrem  suum  omnipotentem,  tibi 
gratias  agene  benedixit,  fregit,  deditque  discipulis  suis  dicens  ad  eos: 
"Hoc  est  enim  corpus  meum."  Simili  modo,  postea  quam  caenatum 
est,  accipiens  calicem  elevavit  oculos  ad  caelos,  ad  te,  Deum  Patrem 
suum  omnipotentem,  item  tibi  gratias  agens,  benedixit,  tradidit  discipulis 
suis,  dicens  ad  eos:  "Accipite  et  bibite  ex  eo  omnes;  hie  est  enim  calix 
sanguinis  mei,  novi  et  aeterni  testamenti,  mysterium  fidei,  qui  pro  vobis 
et  pro  multis  effundetur  in  remissionem  peccatorum."  Mandans  quoque 
et  dicens  ad  eos :  "  Haec  quotienscumque  feceritis,  in  meam  commemo- 
rationem  facietis,  mortem  meam  praedicabitis,  resurrectionem  meam 
adnuntiabitis,  adventum  meum  sperabitis,  donee  iterum  de  caelis  veniam 
ad  vos. 


The  following  is  the  text  of  the  Mozarabic  Missal : — 

[Adesto,'  adesto,  Jesu,  bone  pontifex,  in  medio  nostri,  sicut  fuisti  in 
medio  discipulorum  tuorum ;  sanctifica  banc  oblationem  ut  sanctificata 
Bumamus  per  manus  sancti  angeli  tui,  sancte  domine  ac  redemptor 
aeterne. 

Dominus  noster  Jesus  Christus  in  qua  nocte  tradebatur]  accepit 
panem  et  gratias  agens  benedixit  ac  fregit,  deditque  discipulis  suis, 
dicens :  "  Accipite  et  manducate :  hoc  est  corpus  meum  quod  pro  vobis 
tiadetur.  Quotiescumque  mauducaveritis,  hoc  facite  in  meam  com- 
memorationem," — I^.  Amen. — Similiter  et  calicem  postquam  caenavit, 
dicens :  "  Hie  est  calix  novi  testamenti  in  meo  sanguine,  qui  pro  vobis 
et  pro  multis  effundetur  in  remissionem  peccatorum.  Quotiescumque 
biberitis,  hoc  facite  in  meam  commemorationem." — R/.  Amen. — Quotie- 
scumque mauducaveritis  panem  hunc  et  calicem  istum  biberitis,  mortem 
Domini  annuntiabitis,  donee  veniet  in  claritatem  de  caelis. — I\Z.  Amen. 

The  last  sentence  in  each  of  these  formularies  is 
suggested  by  a  passage  from  St.  Paul  (1  Cor.  xi,  26).  A 
similar  adoption  appears  in  the  Liturgy  of  the  Apostolical 

^  The  prayer  Adedo  cannot  be  primitive,  for  in  the  Merovingian  Missals 
of  the  seventh  and  eighth  centmies  the  Vere  Sanctus  always  precedes 
immediately  the  Qui  pridie.  The  ■words  Dominus  noster,  etc.,  form  a  con- 
necting link.  I  have  put  them,  together  with  the  Adesto  prayer,  in 
brackets  up  to  the  point  in  which  the  text  becomes  grammatically  connected 
with  the  first  words  of  thp.  Qui  pridie. 


THE   GALLICAN   MASS.  217 

Constitutions,   and   in   those   of  St.   James,    St.   Basil,    St. 
Cyril,  and  of  St.  Basil  as  used  by  the  Copts. 

The  agreement  of  the  Mozarabic  and  Ambrosian  litur- 
gies with  each  other,  and  with  the  Eastern  liturgies,  in 
a  detail  of  this  importance,  is  a  remarkable  coincidence. 


13.    The  Upiclesis. 

Then  follows  a  prayer  ^  in  which  there  is  an  elaboration 
of  two  themes,  one  of  the  commemoration  of  the  Lord, 
and  the  other  of  the  Eucharistic  change  effected  by  the 
operation  of  the  Holy  Spirit.  It  sometimes  happens,  more- 
over, that  neither  of  these  ideas  is  found  expressed.  I  will 
give  here  two  specimens,  both  of  them  taken  from  the  Missale 
Gothicum,  the  first  for  the  Mass  of  the  Nativity,  and  the 
second  for  that  of  the  Circumcision.  The  prayer  is  prefaced 
by  a  rubric,  which  appears  in  the  different  forms.  Post 
secreta,  Post  pridie,  Post  mysterium. 

Post  Seceeta,  —  Christmas. 

Credimus,  Domine,  adventum  tuum ;  recolimus  passionem  tuam. 
Corpus  tuum  in  peccatorum  nostrorum  remissionem  confractum  est, 
sanguis  sanctus  tuus  in  pretium  nostrae  redemptionis  efFusus  est;  qui 
cum  Patre  et  Spiritu  sancto  vivis  et  regnas  in  saeculfa  saeculorum]. 

Circumcision. 

Haec  nos,  Domine,  instituta  et  praecepta  retinentes,  suppliciter  oramus 
uti  hoc  eacrificium  suscipere  et  benedicere  et  sauctificare  digneris:  ut 
fiat  2  nobis  eucharistia  legitima  in  ti;o  Filiique  tui  nomine  et  Spiritus 


^  Isidore,  op.  cit.:  "Porro  sexta  ex  hine  succedit,  conformatio  sacra- 
menti,  ut  oblatio  quae-  Deo  offertur,  sanctificata  per  Spiritum  sanctum, 
Christi  corpori  ac  sanguini  conformetur." 

^  The  words  which  follow  are  a  sort  of  customary  phrase,  characteristic 
of  the  Galilean  Epiclesis. 


218      CHRISTIAN   WOKSHIP :   ITS    ORIGIN    AND    EVOLUTION. 

sancti,  in  transform ationem  corporis  ac  sanguinis  domini  Dei  nostri  Jesu 
Christi,  unigeniti  tui,  per  quern  omnia  creas,  creata  benedicis,  benedicta 
sanctificas  et  sanctificata  largiris,  Deus,  qui  in  trinitate  perfecta  vivis  et 
regnas  in  saecula  saeculorum. 

These  short  formularies  have  been  replaced  in  the 
Milanese  use  by  the  Uncle  et  memores,  etc.,  continuing  the 
Eoman  Canon.  But  even  here  also  we  can  distinguish 
in  the  most  ancient  manuscripts  a  trace  of  conformity  with 
the  Galilean  use.  In  these  manuscripts  the  prayers  Unde  et 
memores,  Supra  quae,  Supplices  te  rogamus,  Memento,  and 
Nohis  quoque,  are  omitted  on  Maundy  Thursday,  and  are 
replaced  by  the  following  formulary  ^ : — 

Haec  facimus,  haec  celebramus,  tua,  Domine,  praecepta  servantes  et 
ad  communionem  inviolabilem  hoc  ipsum  quod  corpus  Domini  sumimus 
mortem  dominicam  nuntiamus. 


14.    The  Fraction. 

Germain  :  Confractio  vero  et  commixtio  corporis  Domini 
tantis  mysteriis  declarata  .  .  .  In  hac  confractione  sacerdos 
vult  augere ;  ibidem  debet  addere,  quia  tunc  caelestia  terrenis 
miscentur  et  ad  orationem  sacerdotis  caeli  aperiuntur.  Sacer- 
dote  autem  frangente,  supplex  clerus  psallit  antiphonam,  quia 
[Christo'\  patiente  dolor e  mortis,  omnia  ^  trementis  testata 
sunt  elementa.  Oratio  vero  dominica  pro  hoc  ibidem  ponitur 
ut  omnis  oratio  nostra  in  dominica  oratione  claudatur. 

The    Fraction    was    a    complicated   matter ;    a   certain 


^  The  Canon  for  Maundy  Thursday  was  published  by  Muratori  {Lit, 
Bomana  Vetus,  vol.  i.  p.  133)  from  a  manuscript  which  now  belongs  to  the 
Marquis  Trotti  (described  by  Mons.  Delisle,  op.  cit,  p.  205).  A  better 
edition  of  it  was  put  forth  by  Sig.  Ceriani,  in  his  Notitia  Liturgiae 
Ambrosianae,  1895. 

*  Sic.     I  have  supplied  Christo ;  something  more  seems  wanting. 


THE   GALLICAN   MASS. 


219 


amount  of  superstition  was  imported  into  this  ceremony 
at  an  early  date.  The  particles  of  the  Host  were  arranged 
upon  the  paten  in  such  a  manner  as  to  represent  the 
human  form.  The  Council  of  Tours  (567)  denounced  this 
practice,  and  decreed  that  the  portions  should  be  arranged 
in  the  form  of  a  cross.^  This  is  still,  with  a  slight 
variation,  the  Mozarabic  custom.  The  particles  of  the 
Host  are  disposed  as  follows,  each  having  its  special 
designation  corresponding  to  a  mystery  in  the  life  of 
Christ :— 


Corporatio 

Mors 

Nativitas 

Resurrectio 

Circumcislo 

Gloria 

Apparitio 

Regnum 

Passio 

•  "  Ut  corpus  Domini  in  altari  non  in  imaginario  ordine,  sed  sub  criicis 
titulo  componatur"  (Cone.  Tur.,  ii.  c.  3).  It  was  to  correct  the  same  abuse, 
I  believe,  that  Pope  Pelagius  I.  wrote  (about  558)  a  letter  to  Sapaudus, 
Bishop  of  Aries  (Jaffe,  978) :  '•  Quis  etiam  illius  non  excessus,  sed  sceleris 
dicara,  redditurus  est  rationem,  quod  apud  vos  idolum  ex  similagine,  ve 
iniquitatibus   nostris!    patienter    fieri    audivimus,   et  ex  ipso  idolo  fideli 


220      CHEISTIAN   WOESHIP:   ITS   OEIGIN  AND   EVOLUTION. 

In  Ireland  the  Host  was  divided  in  seven  different 
manners,  according  to  the  festivals;^  at  ordinary  Masses 
into  five  particles,  on  the  festivals  of  saints  (confessors)  and 
virgins  into  seven,  on  the  festivals  of  martyrs  into  eight, 
on  Sundays  into  nine,  on  the  festivals  of  the  Apostles  into 
eleven,  on  the  kalends  of  January  and  on  Thursday  in 
Holy  Week  into  twelve,  on  the  Sunday  after  Easter  and  on 
Ascension  Day  into  thirteen,  and  on  the  festivals  of  the 
Nativity,  Easter,  and  Pentecost,  into  sixty-five.  They  were 
arranged  in  the  form  of  a  cross,  with  certain  additional 
complications  when  they  were  numerous.  At  the  com- 
munion each  of  the  parts  of  the  cross,  or  of  its  additions, 
was  distributed  to  a  special  group  of  persons,  that  is,  priests, 
monks,  etc. 

During  this  ceremony  the  choir  chanted  an  antiphon, 
which  was  called  in  the  Ambrosian  Liturgy  the  Con- 
fractorktm.  A  chant  of  this  character  is  implied  in  the 
Mozarabic  Liturgy,  but  in  the  books  now  in  use  it  is 
replaced  by  the  recitation  of  the  Creed.  The  following  text 
occurs  only  in  the  Stowe  Missal ;  and  it  is  to  be  noted  that 
it  is  not  an  antiphon,  but  a  respond. 


Fiat,  Domine,  misericordia  tua  super  no3  quemadmodum  speravimus 
in  te. 

Cognoverunt  Domiuum,  alleluia,  in  fractione  panis,  alleluia. 

Panis  quern  frangimus  corpus  est  domini  nostri  Jesu  Christi,  alleluia. 

Calix  quern  benedicimus,  alleluia,  sanguis  est  domini  nostri  Jesu  Christi, 
alleluia,  in  remissionem  peccatorum  nostrorum,  alleluia. 

Fiat,  Domine  misericordia  tua  super  nos,  alleluia,  quemadmodum 
speravimus  in  te,  alleluia. 

Cognoverunt  Dominum,  alleluia. 


populo,  quasi  unicuique  pro  merito,  aures,  oculos,  manus  ac  diversa  singulis 
membra  distribui  ? " 

1  A  treatise  in  Irish  on  the  Mass  (tenth  century)  in  the  Stowe  Missal, 
Whitley  Stokes,  p.  10.     [Warren,  I.e.,  p.  241. — Tk.]    Cf.  above,  p.  148,  note  2. 


THE   GALLICAN   MASS.  221 

When  the  chant  was  ended,  the  Lord's  Prayer/  with,  as 
in  all  the  liturgies,  a  short  preface  at  the  beginning  and  an 
elaboration  of  the  Libera  nos  a  malo  at  the  end,  was  then 
said.  I  append  the  text  of  the  latter  from  the  Missale 
Gothicum  for  Christmas  Day — 

Non  nostro  praesumentes,  Pater  sancte,  merito,  sed  domini  nostri 
Jesu  Christi  Filii  tui  obedientes  imperio,  audemus  dicere : 

Pater  noster,  etc. 

Libera  nos,  omnipotens  Deus,  ab  omni  malo,  ab  omni  periculo,  et 
custodi  nos  in  omni  opera  bono,  perfecta  Veritas  et  vera  libertas,  Deus, 
qui  regnas  in  saecula  saeculorum. 

The  Pater  noster  was  said,  not  only  by  the  priest,  but 
also  by  the  congregation.^  At  present  the  participation  of 
the  congregation  is  confined,  in  the  Mozarabic  rite,  to  the 
reciting  of  Amen  to  each  of  the  petitions  in  the  Pater 
noster. 

Then  came  the  rite  of  the  Commixtio.  The  celebrant 
dipped  one  or  more  of  the  consecrated  particles  into  the 
chalice.  In  the  Mozarabic  rite  of  the  present  day  it  is 
the  particle  regnum  which  is  used  for  this  purpose.  The 
celebrant  holds  it  over  the  chalice  and  says  thrice — 

Vicit  leo  de  tribu  Juda,  radix  David,  alleluia. 

To  which  is  said  the  response — 
Qui  sedes  super  Cherubim,  radix  David,  alleluia. 


^  This  is  the  last  of  the  seven  prayers  enumerated  by  St.  Isidore  (pp. 
cit.) :  "  Harum  ultima  est  oratio  qua  Dominus  noster  discipulos  suos  orare 
instituit,"  etc.  In  Spain  it  was  customary  to  recite  the  Nicene  Creed 
before  the  Fetter  noster.  This  custom  was  instituted  by  a  decree  of  the 
third  Council  of  Toledo  (589),  c.  2  (cf.  Isidore,  op.  cit.,  c.  16). 

2  Greg.  Tur.,  Virt.  S.  Blartini,  ii.  30.  This  is  the  Greek  custom;  cf, 
Greg.  M.,  Ep.,  ix.  12  (26). 


222      CHEISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

He  then  lets  the  particle  fall  into  the  chalice,  saying — 

Sancta  Sanctis  !  Et  conjunctio  corporis  domini  nostri  Jesu  Christi  sit 
Bumentibus  et  potantibus  nobis  ad  veniam,  et  defunctis  fidelibus  praestetur 
ad  requiem. 

The  order  of  the  ceremonies,  according  to  the  Mozarabic 
rite,  is  attested  by  the  fourth  Council  of  Toledo,  c.  17,  which 
mentions,  in  the  first  instance,  the  Lord's  Prayer,  then  the 
Commixtio  (conjunctionem  panis  et  calicis),  then  the  Bene- 
diction, and  finally  the  Communion. 

In  the  Ambrosian  rite  the  Pater  noster  is  recited  after 
the  Fraction,  but  the  Commixtio  follows  immediately  after 
the  latter,  as  in  the  Koman  use  from  the  time  of  Gregory. 
The  Sancta  Sanctis  has  also  disappeared. 


15.    The  Benediction. 

Germain  ^ :  Benedictionem  vero  populi  sacerdotihus  fundere 
Dominus  per  Moysen  mandavit.  .  .  .  Propter  servandum 
konorem  pontificis  sacri  constituerunt  canones  ut  longiorem 
benedictionem  episcopus  yroferret,  hreviorem  presbyter  funderet, 
dicens  ^ :  "  Pax,  fides  et  caritas  et  communicatio  corporis 
et  sanguinis  Domini  sit  semper  vobiscum." 

The  Benediction  was  the  occasion  of  the  introduction  of 
a  great  number  of  formularies,  varying  with  the  festivals  of 
the  year,  formularies  which  survived  in  France  even  after 
the  adoption  of  the  Eoman  Liturgy.  They  are  still  found, 
at  the  moment  I  write,  in  the  ritual  of  the  Church  of 
Lyons.  The  deacon  calls  upon  the  faithful  to  bow  their 
heads  for  the  blessing  of  the  bishop.     The  formulary  which 


'  Cf.  Isidore,  op.  cit.,  c.  17. 

'  Dicit,  in  the  printed  editions. 


THE   GALLIC  AN   MASS,  223 

he  employed,  as  attested  by  St.  Csesarius  of  Arles,^  is  still 
used  in  the  Mozarabic  rite :  Humiliate  vos  henedictioni ! 
This  is  the  counterpart  of  the  Greek  formulary  :  Tag  Ke(j)aXag 
rijui&v  T4>  Kujotqj  KXivMjuev  !  After  the  ordinary  salutation,^  the 
bishop  pronounces  a  blessing  in  several  sentences,  to  each 
of  which  the  congregation  reply.  Amen. 


Deus,  qui  adventum  tuae  majestatis  per  angeliim  Gabrihelem  priusquam 
descenderes  nuntiare  jussisti, 

Qui  dignanter  intra  humana  viscera  ingressus,  ex  alvo  Virginia  hodie 
es  mundo  clarificatus, 

Tu,  Domine,  benedic  banc  farailiam  tuam,  quam  bodierna  solemnitas 
in  adventu  tuo  fecit  gaudere  ; 

Da  pacem  populo  tuo,  quem  pretiosa  nativitate  vivificas  et  passionis 
tolerantia  a  morte  perpetua  redemisti ; 

Tribue  eis  de  tbesauro  tuo  indeficientis  divitias  bonitatis ;  reple  eos 
scientia,  ut  impollutis  actibus  et  puro  corde  sequantur  te  ducem  justitiae, 
quem  suum  cognoscunt  factorem  ; 

Et  sicut  in  diebus  illis  advenientem  te  in  mundo  perfidia  Herodis 
expavit  et  periit  rex  impius  a  facie  regis  magni,  ita  nunc  praesenti  tempore 
celebrata  solemnitas  peccatorum  nostrorum  vincla  dissolvat ; 

Ut  cum  iterum  ad  judicandum  veneris,  nullus  ex  nobis  ante  tribunal 
tuum  reus  appareat ;  sed  discussa  de  pectoribus  nostris  caligine  tene- 
brarum,  placeamus  conspectui  tuo  et  perveniamus  ad  illam  terram  quam 
sancti  tui  in  requiem  possidebunt  aeternam. 


The  following  short  formulary  for  the  use  of  priests  is 
found,  almost  as  St.  Germain  gives  it,  in  the  Irish  Stowe  Missal 
and  in  the  Ambrosian  Liturgy.     The  Stowe  Missal  ^  has — 

Pax  et  caritas  domini  nostri  Jesus  Christi  et  communicatio  sanctorum 
omnium  sit  semper  nobiscum. 

'  "  Rogo,  fratres,  quoties  clamatum  fuerit  ut  vos  henedictioni  humiliare 
debeatis,  non  vobis  sit  laboriosum  capita  inclinare,  quia  non  homini,  sed 
Deo  bumiliatis"  (Aug.  serm.,  285,  No.  2). 

^  Mozarabic. 

*  Warren,  loc.  cit.,  p.  242. 


224      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

The  Ambrosian  Missal  gives — 
Pax  et  communicatio  domini  nostri  Jesu  Christi  sit  semper  vobiscum. 

The  Ambrosian   rite   places  here  the  ceremony  of  the 
Kiss  of  Peace,  in  conformity  with  the  Eoman  custom. 


16.  The  Communion. 

Germain  :  Trecanum  vero  quod  psallitur  signum  est 
catholieae  fidei  de  Trinitatis  credulitate  procedere.  Sic  enim 
prima  in  secunda,  secunda  in  tertia  et  rursum  tertia  in 
secunda  et  secunda  rotatur  in  prima.  Ita  Pater  in  Filio 
mysterium  Trinitatis  complectit:  Pater  in  Filio,  Filius  in 
Spiritu  sancto,  Spiritus  sanctus  in  Filio  et  Filius  rursum 
in  Patre. 

In  Gaul  the  faithful,  in  order  to  communicate,  entered 
the  sanctuary  and  came  up  to  the  altar.^  The  same 
custom  was  not  observed  in  Spain.  There  the  priests 
and  deacons  communicated  at  the  altar,  the  other 
clergy  in  the  choir  (before  the  altar),  and  the  laity  out- 
side the  choir.^  The  men  received  the  Host  into  the 
bare  hand,  the  women  into  the  hand  covered  with  a 
linen  cloth,  called  the  dominical,  which  they  brought 
with   them   for   the   purpose.^     During   the   communion    a 


•  Cone.  Turon.,  ii.  4 :  "  Ad  orandum  et  communicanduni  laicia  et  feminis, 
sicut  mo3  est,  pateant  sancta  sanctorum."  Cf.  Greg.  Tur.,  E.  Fr.,  ix.  3; 
X.  8  :  "  Ad  altarium." 

2  Cone.  Tol,  iv.  c.  17. 

^  S.  Csesarius  (serm.  252  de  Tempore,  Migne,  Pat.  Lett.,  vol.  xxxix. 
p.  2168) :  "  Omnes  viri,  quando  ad  altare  accessuri  sunt,  lavant  manus 
suas;  et  omnes  mulieres  nitida  exhibent  linteamina  ubi  corpus  Christi 
accipiant."  Synod  of  Auxerre,  about  578,  c.  36,  37,  42 :  "  Non  licet  mulieri 
nuda  manu  eucharistiam  accipere.  Non  licet  mulieri  manum  suam  ad  pallam 
dominicam  (tbe  linen  cloth  on  the  altar)  mittere.     Ut  unaquaeque  mulier 


THE   GALLICAN   MASS.  225 

short  chant  was  sung,  which  St.  Germain  calls  the  Tre- 
canum,  and  which  seemed  to  him  to  be  an  expression  of 
the  doctrine  of  the  Trinity.  The  following  is  the  chant, 
according  to  the  Mozarabic  formulary  : — 


Gustate  et'.  videte  quam  suavis  est  Dominus.  Alleluia !  Alleluia ! 
Alleluia ! 

Benedicam  Dominum  in  omni  tempore,  semper  laus  ejus  in  ore  meo. 
Alleluia !     Alleluia  !     Alleluia ! 

Redimet  Dominus  animas  servorum  suorum,  et  non  derelinquet  omnes 
qui  spei  ant  in  eum.     Alleluia  !     Alleluia !     Alleluia ! 

Gloiia  et  honor  Patri  et  Filio  et  Spiritui  sancto  in  saecula  saeculorum. 
Amen.     Alleluia !     Alleluia !     Alleluia ! 


The  two  first  verses  are  found  in  the  chants  for  the 
Communio  in  the  Stowe  Missal  and  in  the  Bangor  Anti- 
phonary.  The  latter  are  much  longer  than  that  just 
given,  but,  like  it,  they  are  broken  up  by  repeated 
alleluias.^  It  is  remarkable  that  the  three  verses  of  the 
Mozarabic  Trecanum  should  be  singled  out  from  that 
psalm  (33)  which  in  St,  Cyril  of  Jerusalem,  and  in  the 
liturgies  of  the  Apostolic  Constitutions  and  of  St.  James, 
is  prescribed  as  the  chant  for  the  Communio.^ 

I  think  it  worth  while  to  give  here,  as  a  specimen  of 
Galilean  liturgical  poetry,  a  hymn  provided  as  a  substitute 
for  the  psalm  at  the  Communio. 


quando  communicat  dominicalem  suum  habeat ;  quod  si  qua  non  habuerit, 
usque  in  alium  diem  dominlcum  non  communicet." 

1  A  chant  with  alleluia  inserted  at  intervals,  like  this,  is  also  met  with 
in  the  Armenian,  the  Syriac,  and  St.  James's  liturgies.  The  Ambrosiau 
Liturgy  has  here  a  chant  called  Transitorium, 

^  The  verse  prescribed  in  the  Mozarabic  Missal  before  the  Post  Communio 
must  have  originally  been  attached  to  the  Guttata.  It  runs  as  follows : 
Refecti  Chridi  cor  pore  et  sanguine  te  laudftmus,  Domine.  Alleluia  I  Alleluia  I 
Alleluia  I 


226      CHRISTIAN   WORSHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

It  is  found  in  tlie  Bangor  Antiphonary,^     The  measure 
is  in  Iambic  trimeter — 

Sancti  venite,  Christi  corpus  sumite, 
sanctum  bibentes  quo  redempti  sanguinera. 

Salvati  Christi  corpore  et  sanguine, 
a  quo  refecti  laudes  dicamus  Deo. 

Hoc  Sacramento  corporis  et  sanguinis 
omnes  exuti  ab  inferni  faucibus. 

Dator  salutis  Christus,  Filius  Dei, 
mundum  salvavit  per  crucem  et  sanguinem. 

Pro  universis  immolatus  Dominus 
ipse  sacerdos  existit  et  hostia. 

Lege  praeceptum  immolari  liostias 
qua  adumbrantur  divina  mysteria. 

Lucis  indultor  et  salvator  omnium 
praeclaram  Sanctis  largitus  est  gratiam. 

Accedant  omnes  pura  mente  creduli, 
sumant  aeternam  salutis  custodiam. 

Sanctorum  custos  rector  quoque  Dominua 
vitae  perennis  largitor  credentibus. 

Caelestem  panem  dat  esurientibus 
de  fonte  vivo  praebet  sitientibus. 

Alfa  et  Omega  ^  ipse  Christus  Dominus 
venit,  venturus  judicare  homines. 


17.  The  Thanhsgiving, 

The    communion   being    ended,    the   bishop   calls   upon 
the    congregation   to   thank    God,    he    himself  reciting   the 

*  Migne,  Fat.  Lat,  vol.  Ixxii.  p.  587;  Warren,  op.  cU.,  p.  187.  The  title 
is :  Ymnum  quando  commonicarent  sacerdotes.  (See  Version  in  Hymns 
Ancient  and  Modern,  313.) 

2  CO  in  the  printed  edition.  The  metre  requires  something  more  than  the 
Bound  o.     I  fancy  there  is  something  omitted  between  Alfa  and  et. 


THE   GALLICAN   MASS.  227 

prayer    of    thanksgiving.      I   append   the    two   formularies 
taken  from  the  Missale  Gothicum  for  Christmas  Day — 


POST   COMMUNIONEM. 

Cibo  caelesti  saginati  et  poculo  aetemi  calicis  recreati,  Fratres  karis- 
simi,  Domino  Deo  nostro  laudes  et  gratias  indesin  enter  agamiis,  petentes 
ut  qui  sacrosanctum  corpus  domini  nostri  Jesu  Christi  spiritaliter  sump- 
simus,  exuti  a  carnalibus  vitiis,  spiritales  effici  mereamur,  per  dominum 
nostrum  Jesum  Christum  Filium  suum. 


COLLECTIO   SEQUITUK. 

Sit  nobis,  Domine,  quaesumus,  medicina  mentis  et  corporis  quod  de 
sancti  altaris  tui  benedictione  percepimus,  ut  nullis  adversitatibus  oppri- 
mamur  qm  tanti  remedii  participatione  munimur.  Per  dominum  nostrum 
Jesum  Christum  FiHum  tuum. 


The  invitatory  formulary  has  disappeared  from  the 
Ambrosian  and  Mozarabic  Liturgies.  In  the  former  the 
prayer  is  both  preceded  and  followed  by  the  ordinary 
salutation ;  in  the  latter  it  is  only  followed  by  this. 

According  to  the  Mozarabic  rite,  the  formulary  of  dis- 
missal is  as  follows  : — 

Solemnia  completa  sunt  in  nomine  domini  nostri  Jesu  Christi.  Votum 
nostrum  sit  acceptum  cum  pace. — R/.  Deo  gratias! 

The  Ambrosian  Liturgy  prescribes  here  a  triple  Kyrie 
eleison,  and  then  the  benediction,  Bencdicat  et  exaudiat 
nos  Dcus. — Vif.  Amen.     Then  follows — 

Procedamus  in  pace. — ly.  In  nomine  Christi. 
Benedicamus  Domino. — 1\?.  Deo  gratias  ! 

The  Stowe  Missal  furnishes  the  most  simple  text : 
Missa  acta  est. — In  pace. 


CHAPTER   VIII. 

the  christian  festivals. 

§  1. — Usual  Observances  of  the  Week. 

The  Church  inherited  from  the  Jews  the  custom  of 
keeping  the  week  holy.  In  addition  to  the  Sabbath,  the 
religious  observance  of  which  was  commanded  by  the  Law, 
the  pious  Jews  kept  two  other  days  in  the  week,  namely, 
Monday  and  Thursday.  The  Sabbath  was  observed  by  a 
cessation  from  work  and  by  meetings  for  worship;  the 
Monday  and  Thursday  were  days  of  fasting.  Traces  of 
this  practice  are  found  in  the  Gospel.  The  words  of  the 
Pharisee  are  familiar  to  us ^ :  "I  fast  twice  on  the  Sabbath," 
that  is,  twice  in  the  week. 

The  Church  substituted  the  Sunday  for  the  Sabbath, 
but  not  without  certain  modifications  in  its  observance 
with  regard  to  the  strictness  of  the  prescribed  rest.  This 
substitution  had  already  taken  place  in  apostolic  times  ^ 
In  very  early  times  also  we  find  that  the  Wednesday 
and  Friday  fasts  had  superseded  those  of  the  Jews.  The 
Doctrine  of  the  Apostles  expressly  mentions  them,^  and 
the   Pastor  of  Hermas  *    also    speaks    of  fasts   under   the 


»  St.  Luhe  xviii.  12. 
=^  1  Cor.  xvi.  2;  Acts  xx.  7;  Eev.  i.  10. 
^  viii.  1 ;  cf.  Epiphanius,  Haer.,  xvi.  1. 
*  Simil.,  V.  1. 


THE   CHEISTIAN   FESTIVALS.  229 

name  of  Stations,  without  indicating  the  days  ;  this  omission 
is,  however,  supplied  by  Clement  of  Alexandria,^  Ter- 
tuUian,^  and  a  number  of  later  writers.  The  fasts  of 
the  Stations  were  not  prolonged  fasts,  as  they  did  not 
extend  beyond  the  ninth  hour,  that  is,  until  the  middle 
of  the  afternoon. 

From  the  point  of  view  of  worship  in  its  strict 
sense,  the  services  on  these  holy  days  were  not  all  alike. 
Sunday  was  essentially  the  day  for  liturgical  worship  in 
common.  The  liturgical  service  took  place  in  the  early 
hours  of  the  morning ;  but  this  service  was  preceded  by 
another,  held  before  daybreak,  which  consisted  of  lec- 
tions, homilies,  the  singing  of  chants,  and  the  recital  of 
prayers.  This  nocturnal  meeting,  or  vigil,  is  mentioned  at 
an  early  date,  namely,  in  the  letter  in  which  Pliny  speaks  of 
the  customs  of  the  Christians.^  This  service  was  com- 
bined later  on  with  the  office  of  Matins,  which  gradually 
superseded  it.  The  two  services  were  still  distinct,  al- 
though mentioned  together,  in  the  description  of  the  ritual 
at  Jerusalem  given  in  the  Feregrinatio  Etheriae  (Silviae).  At 
Eome  the  Vigil  was  retained  for  certain  solemn  seasons,  such 
as  Easter,  Whitsuntide,  the  Sundays  of  the  Ember  Days. 
The  offices  for  Easter  Eve  and  Whitsun  Eve,  in  that  part 
which  precedes  the  benediction  of  the  baptismal  water, 
still  preserves  the  type  of  the  ancient  vigils  as  they 
were  celebrated  every  Sunday  in  the  first  centuries  of 
Christianity.^ 


'  Strom.,  vi.  75. 

*  De  Jejun.,  14. 

'  Eel.,  96 :  "  Adflrmabant  .  .  .  quod  essent  soliti  stato  die  ante  lucem 
convenire,  carmenque  Christo  quasi  deo  dicere  secum  invicem  .  .  .  ;  quibua 
peractis  morem  sibi  discedendi  fuisse,  rursusque  coeundi  ad  capiendum 
cibum,  promiscuum  tamen  et  innoxium." 

*  The  same  may  be  remarked  of  the  sequence  of  lections,  responses,  and 
prayers  with  which  the  Mass  for  Saturday  in  the  Ember  Days  begins. 
This   Mass  is,  in  reality,  the  early  Mass  of  the   following  day,  Sunday. 


280     CHRISTIAN  worship:  its  oi;i(;in  and  evolution. 

The  two  sUitioual  days  wore  also  markutl  by  meet- 
ing's for  worship.  l^ut  these  were  lield  in  different 
manners  in  dilferent  localities.  In  some  pla,ces  the 
liturgy  properly  so  called  was  used,  that  is,  the  Eucharist 
was  celebrated.  This  was  the  custom  in  Africa  in  the 
time  of  Tertullian,^  and  at  Jerusalem  towards  the  end  of 
the  fourth  century.  In  the  Church  of  Alexandria,  on 
the  other  hand,  the  Station  did  not  include  tlie  liturgy. 
Socrates  tells  us  that  on  these  days  "  the  Scriptures  were 
read  and  were  interpreted  by  the  doctors ;  in  short,  all  was 
done  as  in  the  Synaxes,  except  the  colol)ration  of  the 
Mysteries."  ^  I  believe  thnl  on  this  ])oiut,  as  on  many 
otliors,  tlie  use  ii,t  Ivome  was  similar  to  that  at  Alexandria. 
It  is  certain,  at  least,  that  about  the  beginning  of  the  iifth 
century,  the  celebration  of  tlie  Mysteries  {Sacramento)  did 
not  take  ])lace  at  Ivome  on  Fridays.  There  is  no  record  as 
to  what  took  place  on  Wednesdays.'^ 

Saturday,  of  which  the  observance  had  at  first  fallen  into 
desuetude,  was  later  on  assigned  a  special  place.  In  the 
East,  diu'ing  the  fourth  century,  it  was  a  day  of  Synaxes,* 

II.  will  ln!  Hi'i'ii  lliiii  Saturdn.y  in  llii)  MniluT  Diiys  liaa  no  Hiiociiil  Maws 
aHHigncd  lo  it. 

'  l)e  Ordtione,  14. 

'  SooratoH,  JI.  JC,  v.  22.  On  i.lui  (ilhor  Imnd,  a  Vifi;il  was  obsorvc^fl  llioro, 
and  it  was  (liiriiif;^  a  Fridaj'  Vi;:;il  ilial.  St.  AtiiaiiaHiiia  was  at(.a.ck(id  in  tlio 
Olnirch  of  Tliooiias,  tho  niglit  ol"  Feb.  Sth-DUi,  H[)C>. 

*  Tjottor  of  lunoi'cnt  to  Dccontius,  c.  4:  "  Non  dnbinm  est  in  tantnm 
008  (tho  aposlloa)  jcjinniHwi  bidno  nirmorato  ut  tiiiditio  Eocdcsiac  liaboat 
iwl.o  bidiio  Haiu'ainonta  ponitus  non  culcbmri;  quae  foima  uiiqae  per 
niKjnhti^  ttiiH-ndii  ed  hchilomiuhi»,  jiroptor  id  quod  oonunoraoratio  diui  illius 
sompor  otit  ci'lcbiiiuda."  Tliis  only  ajiplic^  to  })ublic.,  and  not  to  private 
Ma.aaoa. 

*  Cone.  Laodic,  (!.  l(i:  Comtit.  Ap.,  ii.  M;  v.  20;  vii.  27;  viii.  33; 
EpiphaniuB,  JUxp.  Jid.,  24.  St.  Epipbaniua  dooa  not  scorn  to  consider 
tlioso  Synaxes  as  a  universal  custom :  "  ^p  rta-t  Sk  rdtrois  Ka\  ip  toIs  crdpffaa-i 
ffwd^eis  ^TTiTeAovaip."  'I'lio  Vihjrimage  of  FAlieria  {Silvia)  mentions  tho 
IHimiicnl  Syuaxea  of  Lent,  but  does  not  speak  of  those  at  other  times  of 
the  year.  The  OouniMl  of  I;aodieea  (loo.  cit.)  decrees  that  the  readinf,'  of  the 
Cospel  shall  be  voiubiuod  with  that  of  other  Soriptures.     It  is  impossible  to 


TIIK    OlIIv'lRTTAN    FESTIVALS.  231 

and  oven  of  liturgical  Synaxes.  Afc  Aloxandria,  however, 
the  Synaxes  were  not  liturgical.  This  omission  of  the 
liturgy  was  peculiar  to  tliu  city  of  Alexandria  itself,  for  in 
the  interior  of  Egypt  the  liturgy  was  said  in  the  evening, 
and  was  preceded  by  an  agape.^  It  might  be  imagined  tliat 
this  observance  of  Saturday  was  a,  primitive  attempt  to 
reconcile  the  Jewish  and  Christian  uses.  But  as  tliese 
Saturday  services  are  not  mentioned  by  any  author  before 
the  fourth  century,  and  as,  moreover,  they  were  unknown  at 
Kome,  it  is  more  natural  to  suppose  tliat  they  were  a  later 
institution.  Besides  this,  tlie  Eastern  Church,  while  adopt- 
ing the  observance  of  Saturday,  was  extremely  careful  to 
eliminate  from  it  the  chief  characteristic  of  tlie  ffowish 
Sabbath,  namely,  the  obligation  to  ol)3erve  it  as  a  day  of 
rest.'-^ 

In  the  West,  and  particularly  at  Eome,  Saturday  became 
a  day  of  fasting.  As  early  as  tlie  time  of  Tertullian, 
there  were  Churches  in  wliich  the  Friday  fast  was  occa- 
sionally prolonged  to  tlie  Saturday.  Tliis  was  called 
coniinuare  jejunium,^  an  expression  which  was  superseded 
later  on  l)y  the  term  superponere  jejuiiutm,  which  is  merely 
an  unsatisfactory  attempt  to  trimslate  into  Latin  the  Greek 
word  viripTiOtaOai  (to  protract).  Tlicse  prolonged  fasts 
wiire  very  common  at  the  end  of  the  third  century,  Ivefer- 
eiice  is  made  to  them  in  one  of  the  writings  of  Victorinus,'' 
Bishop  of  Pettau.  The  Council  of  l^'.lvira  enjoins  tlie 
observance  of  one  such  fast  every  month,  except  in  July 
and  August,  and  at  the  same  time  abolishes  the  weekly 
"superposition,"    wliich    had    n\)    till    tli(;n    been    ()bserve(i 

Hii.y  wlH'.tlMir  tlio  iiHd  wliii'li  il,  ii,iin(\il  a1,  (•(irniniiiiji;'  itic.linldd  l.lio  lil.nrfjjy 
al'tor  tli(!HO  locUoiiH  or  not.  SL.  J5)iHil  (/!//>.  2Si))  Hpi'iikti  of  liliiif^icui 
SynaxoH. 

'  SocratoH,  op.  ciL 

*  Com;.  Laod.,  cf.  21);  o.  ))Hou<lo-ffj;natiiiH,  I'Jp.  ad  M.arjncA,  0. 
^  Da  Jajun.,  14. 

*  D(i  Fabiivu  Mundi  (Migiio,   Vat.  Lui.,  vol.  v.  \>\u  ;j(M,  ;}()G;. 


232    CHEisTiAN  woeship:  its  okigin  and  evolution. 

every  Saturday.^  The  origin  of  the  Eoman  Saturday  fast  is 
usually  referred  to  this  weekly  prolongation  of  the  Friday. 
The  fast  on  Friday  must  in  early  times  have  trenched 
on  the  Saturday,  and  when  the  practice  of  prolonging  it 
was  found  to  be  too  severe,  it  was  probably  replaced  by 
another  fast  or  semi-fast,  distinct  from  that  of  the  Friday.^ 

However  this  may  be,  it  is  certain  that  at  Eome  there 
was  no  celebration  of  the  Eucharist  on  Saturdays.  Sozomen, 
who  on  this  point  coniirms  the  statement  made  by  Pope 
Innocent,^  adds  that  in  this  matter  the  Alexandrians  were 
in  agreement  with  the  Church  of  Eome. 

We  may  sum  up  by  saying  that  in  addition  to  the  two 
meetings  on  Sunday,  one  for  the  Vigil,  and  the  other  for  the 
Mass,  services  were  everywhere  held  on  Wednesdays  and 
Fridays,  but  these  services  did  not  in  all  places  include  the 
celebration  of  the  Eucharist.  At  Eome  and  Alexandria 
these  were  non-liturgical,  but  in  all  parts  of  the  East, 
Alexandria  excepted,  the  liturgy  was  used.  As  to  the 
Synaxis  of  Saturday,  it  was  peculiar  to  the  East,  and  was  a 
later  institution  than  those  of  the  Wednesday  and  Friday. 


§  2.— The  Ember  Days. 

The  arrangement  of  the  services  in  the  Ember  weeks 
still  preserves  some  features  of  the  early  religious  weekly 
observances  as  practised  by  the  Church  at  Eome.  It  still 
contains    three    fast    days,    the    Wednesday,    Friday,   anl 

1  C.  23 :  "  Jejuni!  superpositiones  per  singulos  menses  placuit  celebrari, 
exceptis  diebus  duorum  .mensium  julii  et  augusti,  propter  quorundein 
infirmitatem."  C.  26  :  "  Errorem  placuit  corrigi  ut  omni  sabbati  die  Buper- 
positiones  celebremus." 

2  Canon  26  of  the  Council  of  Elvira  was  at  an  early  date  given  a  title 
which  does  not  correspond  with  its  contents,  but  with  the  modification  that 
I  have  here  pointed  out :   Ut  omni  sahbctto  jejunetur. 

»  Hid.  Eocl,  vii.  19. 


THE   CHRISTIAN   FESTIVALS.  233 

Saturday.  The  ancient  formularies  of  indiction,  however, 
which  are  given  in  the  homilies  of  St.  Leo,  mention  the  fast 
of  the  Wednesdays  and  Fridays  only.  That  of  the  Saturday 
being  merely  a  "  superposition,"  or  prolongation  of  that  of 
the  Friday,  is  not  taken  into  account.^  The  distinguishing 
feature  of  the  Saturday  was  the  Solemn  Vigil,  which  on  this 
day  was  always  observed  at  St.  Peter's :  Quarta  igitur  et  sexta 
feria  jejunemus  ;  sabbato  autem  ad  heahcm  Petrum  apostolum 
Ijariter  mgihmus.  The  Vigil  was  always  followed  by  the 
Mass  in  the  early  hours  of  the  Sunday. 

The  Ember-day  fasts,  which  are  met  with  in  those 
countries  only  which  followed  the  Eoman  use,  and  which 
even  in  Eome  did  not  take  their  rise  till  the  fifth  century, 
appear  to  me  to  be  none  other  than  the  weekly  fast,  as 
observed  at  the  beginning,  but  made  specially  severe,  as  well 
by  the  retention  of  the  Wednesday,  which  had  disappeared 
early  from  the  weekly  Eoman  use,  as  by  the  substitution  of 
a  real  fast  ^  for  the  semi-fast  of  the  ordinary  Stations. 
The  choice  of  the  weeks  in  -which  the  fast  was  thus  in- 
creased in  rigour  was  determined  by  the  commencement 
of  the  four  seasons  of  the  year.  It  is  probable  that  from 
the  first  institution  of  the  Ember  Days  the  Synaxes  of  the 
Wednesdays  and  Fridays,  or  at  all  events  those  of  the 
Wednesdays,  were  liturgical.  This  appears  to  me  to  be 
suggested  by  the  archaic  arrangement  of  the  Mass  for  the 
Wednesday  in  Ember  Week,  in  which  the  prophetic  lection 
was  still  preserved,  although  it  had  fallen  into  disuse  in 
most  Masses  in  the  course  of  the  fifth  century. 


'  The  author  of  the  Liber  Fontificalis  (vol.  i.  p.  141),  on  the  contrary, 
mentions  this  one  only.  The  reason  is  that  he  is  dealing  with  it  as  a 
matter  of  practice,  and  not  like  St.  Leo,  as  a  matter  of  tradition.  The 
Saturday  fast  was  the  most  severe,  as  no  food  could  have  been  eaten  since 
the  Thursday  night. 

^  There  was  a  much  greater  difference  in  the  strictness  with  which  the 
fast  was  observed  than  in  the  methods  of  fixing  the  fasting  days  themselves. 


234      CHRISTIAN   WORSHIP  :    ITS   ORIGIN   AND    EVOLUTION. 


§  3.— Holy  Week. 

Similar  observations  may  be  made  on  the  subject  of  Holy 
Week.  The  most  ancient  of  its  peculiar  featm-es  is  the 
festival  of  Maundy  Thursday,  devoted  to  the  solemn  com- 
memoration of  the  institution  of  the  Eucharist,  to  which  was 
added,  at  all  events  at  Eome,  the  consecration  of  holy  oils 
and  the  reconciliation  of  penitents,  ceremonies  which  invest 
it  with  the  character  of  an  immediate  preparation  for  the 
Christian  Easter.  With  the  exception  of  the  Thursday, 
there  are  no  ancient  Stations  in  Holy  Week  except  those 
of  the  Wednesday  and  Friday.  Saturday  never  had,  and 
even  now  has  not,  any  Station  assigned  it,  properly  speaking, 
since  the  present  service  for  that  day  is  merely  the  Easter 
Vigil  anticipated.  The  liturgical  Stations  for  Monday  and 
Tuesday  are  certainly  later  than  the  time  of  St.  Leo.  It 
was,  in  fact,  the  custom  of  this  Pope  to  give  a  yearly 
exposition  on  the  Passion  of  our  Lord,  and  as  it  was  im- 
possible for  him  to  do  so  in  one  sermon,  he  began  on  the 
Sunday  before  Easter,  and  continued  his  exposition  at  the 
Station  on  Wednesday.  Had  there  been  any  meetings 
between  the  Sunday  and  the  Wednesday,  St.  Leo  would 
not  have  waited  till  the  latter  day  to  resume  his  discourse. 
In  the  present  service  for  Good  Eriday,  if  we  except  the 
ceremonies  connected  with  the  Adoration  of  the  Cross, 
which  are  certainly  not  an  essential  part  of  it,  and  also  the 
Mass  of  the  Presanctified,  we  have  the  exact  order  of  the 
ancient  Synaxes  without  a  liturgy,  namely,  lections  alter- 
nating with  chants,  and  followed  by  prayers  for  all  the 
necessities  of  the  Church.  The  lections  are  still  three  in 
number,  separated  by  two  jpsalmi  responsorii  in  the  form  of 
the  gradual  and  the  tract. 

I  am  inclined  to  believe  that  the  ancient  service  for 
Wednesday  in  Holy  Week  was  of  exactly  the  same  type. 


THE   CHRISTIAN    FESTIVALS.  235 

and  that  the  present  liturgical  Station  is  as  much  an  in- 
novation as  those  of  Monday  and  Tuesday  in  the  same 
week.  In  the  eighth  century  there  were  two  services  on 
the  Wednesday ;  one  in  the  morning,  when  the  same  prayers 
for  the  necessities  of  the  Church  as  those  now  reserved  for 
Good  Friday  were  recited,  and  another  in  the  evening  at 
the  hour  of  vespers,  for  the  liturgy  properly  so  called.  The 
morning  service,  restricted  to  the  recital  of  solemn  prayers, 
appears  to  me  to  be  the  residuum  or  vestige  of  the  ancient 
Station  without  the  liturgy,  while  the  lections  and  chants 
which  formed  part  of  it  have  been  transferred  to  the  new 
liturgical  Station  in  the  evening. 

We  see,  therefore,  that  before  the  institution  of  the 
Stations  in  Lent,  which  cannot  be  regarded  as  primitive, 
Divine  Service  in  Holy  Week  at  Eome  was  identical  with 
that  in  other  weeks,  always  excepting  the  festival  of 
Maundy  Thursday,  and  was  composed  of  Synaxes  without 
the  liturgy  on  Wednesday  and  Friday,  and  of  a  Solemn  Vigil 
in  the  night  between  Saturday  and  Sunday. 

§  4.— Movable  Feasts. 

In  the  matter  of  festivals,  as  in  many  other  things,  the 
Church  is,  up  to  a  certain  point,  indebted  to  the  Synagogue. 
The  ecclesiastical  year  is  nothing  but  the  combination  of 
two  calendars,  the  one  Jewish,  the  other  Christian.  The 
movable  feasts  correspond  to  the  Jewish,  the  fixed  to  the 
Christian  calendar.  We  must  not,  however,  press  this 
analogy  too  strongly.  The  Christians  did  not  take  over 
all  the  Jewish  festivals,  and  to  those  which  they  did  retain 
they  attached,  at  an  early  date,  a  significance  in  harmony 
with  their  own  belief.  Thus,  for  instance,  the  feasts  of  the 
seventh  month,  those  of  the  Day  of  Atonement  and  of 
Tabernacles,  and  the  feast  of  Purim  at  the  end  of  the  year, 
were   completely  disregarded.     Only    those    of  Easter  and 


236      CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Pentecost  were  retained.  In  adopting,  moreover,  these  ancient 
festivals,  the  Church  intended  to  employ  them  to  com- 
memorate respectively  Christ  and  the  Holy  Spirit,  the  two 
terminating  points  of  the  Divine  evolution  which  were 
characteristic  of  the  new  belief.  The  festival  of  Easter  is 
devoted  to  the  commemoration  of  the  work  of  Christ  in  this 
world,  accomplished  in  His  Passion,  sealed  by  His  Eesurrec- 
tion,  while  the  Feast  of  Pentecost  is  that  of  the  first  mani- 
festation of  the  Holy  Spirit  in  the  disciples  of  Jesus  Christ, 
and  consequently  that  of  the  foundation  of  the  Church. 
Historically  speaking,  the  events  commemorated  had  coin- 
cided in  time  with  the  Jewish  feasts  of  the  first  and  third 
months,  and  it  was  therefore  quite  natural  to  connect  them 
with  those  festivals. 

1.     The  Computation  of  Easter. 

The  festivals  of  the  Jews  were  determined  by  a  lunar 
calendar,  the  twelve  months  of  which  fell  a  little  short  of 
the  length  of  the  solar  year.  From  time  to  time,  there- 
fore, the  intercalation  of  a  supplementary  month  was 
arranged,  but  rather  in  accordance  with  the  state  of 
the  seasons  at  the  end  of  the  twelfth  month  than  from 
the  consideration  of  well-established  astronomical  laws. 
Easter  fell  on  the  full  moon  of  the  first  month,  otherwise 
called  the  14th  of  Msan.  But  when  did  this  first  month, 
Nisan,  begin  ?  Was  it  at  the  end  of  the  twelfth  or  at 
the  end  of  a  thirteenth  supplementary  month  ?  The  Jews 
came  to  an  agreement  on  this  question,  and  the  Christians 
at  the  outset  accepted  their  solution.  There  was,  however, 
much  discussion  on  the  subject  even  within  the  Church 
itself;  because,  in  the  first  place,  the  Christians  were  divided 
on  the  question  as  to  how  far  the  new  Easter  should  coincide 
as  a  ceremony  and  in  date  with  the  older  feast,  and  in  the 
second  place,  because  they  could  not  agree  as  to  the  mode  of 


THE   CHRISTIAN   FESTIVALS.  237 

fixing  the  month  and  the  week  in  which  the  festival  should 
be  kept.  The  most  noteworthy  of  these  controversies 
with  regard  to  the  keeping  of  Easter  may  be  thus  briefly 
enumerated : — 

1.  The  contention  which  arose  in  the  province  of  Asia, 
shortly  after  the  middle  of  the  second  century,  as  to  whether 
the  rite  of  the  Paschal  Lamb  should  be  retained  or 
abandoned.^ 

2.  The  conflict  between  the  Churches  of  the  province  of 
Asia  as  a  whole  and  those  of  other  parts  of  the  Empire  with 
regard  to  the  day  of  the  week  on  which  the  paschal  fast 
should  terminate.  The  Asiat  Christians  made  it  end  on  the 
14th  of  Msan,  the  others  on  the  Sunday  following.  This 
divergence  of  view  continued  till  nearly  the  close  of  the 
second  century,  when  it  degenerated  into  an  open  strife, 
which  ended  in  the  defeat  of  the  ancient  Asiat  custom.  The 
Churches  of  the  province  of  Asia  adopted  the  general  custom 
of  keeping  Easter  on  the  Sunday.  Those  who  still  clung  to 
the  local  custom,  quartodecimans,  organised  themselves  into 
a  separate  sect,  which  maintained  an  existence  down  to  the 
fifth  century. 

3.  The  conflict  occasioned  by  the  different  methods  of 
computation  at  Antioch  and  Alexandria,  was  settled  by  the 
Council  of  Nicsea.  At  Antioch  the  Eesurrection  of  Christ 
was  commemorated  on  the  Sunday  following  the  Jewish 
Easter,  without  questioning  whether  the  Jews  had  rightly  or 
wrongly  fixed  their  Easter  and  first  month.  At  Alexandria, 
on  the  other  hand,  calculations  were  specially  made  for 
finding  Easter,  and  it  was  considered  imperative  that  it 
should  always  fall  after  the  vernal  equinox.  The  Alex- 
andrians having  won  their  cause  at  the  Council  of  Nicsea, 
the  old  custom  of  Antioch  was  followed  merely  by  small 

*  I  have  explained  this  in  chap.  xvi.  of  my  Origines  Chr^tiennes  (litho- 
graphed). 


238      CHRISTIAN    WORSHIP:    ITS    ORIGIN    AND   EVOLUTION. 

sects  (Audiani,  Protopaschites),  and  all  the  Churches  of  the 
East  conformed  to  the  paschal  computation  as  proposed  by 
the  Bishop  of  Alexandria.^ 

4.  Numberless  difficulties  again  cropped  up  in  the  fourth 
and  fifth  centuries,  owing  to  the  differences  between  the 
Alexandrian  and  Eoman  computations.  These  difficulties 
arose  from  certain  differences  in  calculation  and  custom. 
The  determination  of  the  age  of  the  moon,  as  it  was 
calculated  at  Eome,  was  founded  on  imperfect  lunar  cycles. 
It  was  often  at  variance  with  that  of  Alexandria,  which  was 
based  on  the  cycle  of  nineteen  years.  On  the  other  hand, 
the  Eomans  did  not  admit  that  Easter  Sunday  could  fall,  in 
the  lunar  month,  before  the  16th  of  that  month,  whereas  at 
Alexandria  Easter  might  be  kept  on  the  15th.  Finally,  a 
tradition  was  supposed  to  exist  at  Eome  according  to 
which  Easter  could  not  be  observed  after  the  21st  of  April. 
This  limitation  was  unknown  at  Alexandria,  where  it  might 
be  held  up  to  the  25th.  The  conflicts  arising  from  these 
differences  were,  for  the  most  part,  amicably  settled  between 
the  Pope  and  the  Greek  Church,  and  when  Eome  adopted  the 
Alexandrian  computation,  under  the  form  given  to  it  by 
Dionysius  Exiguus  ^  (525),  they  at  length  finally  disappeared. 

5.  Mention  must  also  be  made  of  the  divergence  between 
the  paschal  tables  of  Victorius  of  Aquitaine  and  Dionysius 
Exi<Tuus.  The  table  of  the  former,  drawn  up  at  Eome 
in  457,  was  not  long  in  use  there,  if  indeed  it  ever  was 
employed,  but  it  was  adopted  by  the  Churches  of  Prankish 
Gaul,  and  was  used  by  them  till  the  Carlovingian  period. 
In  certain  cases  it  offered  two  solutions  by  giving  two 
paschal  dates,  that  of  the  Alexandrians  and  that  arrived  at 

*  See  my  memoir :  La  Question  de  la  Pdqiie  au  Concile  de  Nicge,  in  the 
Bevue  des  Questions  Historiques  for  July,  1880. 

^  See  De  Rossi,  Inscr.  Christ,  vol.  i.  pp.  Ixxxii.-xcvii. ;  Br.  Krusch, 
Der  Sijahrige  Ostercyclus  und  seine  Quellen,  Leipzig,  1880 ;  Bulletin  Critique, 
vol.  i.  p.  143. 


THE   CHBISTIAN   FESTIVALS.  239 

by  the  application  of  the  old  Eoman  rules.     This  dual  result 
was  necessarily  the  cause  of  much  uncertainty.^ 

6.  Finally,  we  have  the  quarrel  with  regard  to  the  Celtic 
computation  in  the  British  Isles.  The  British  Church,  and 
consequently  the  Irish  Church,  had  preserved  an  old  method 
of  keeping  Easter,  in  use  at  Eome  about  the  beginning  of 
the  fourth  century,  according  to  which  Easter  Sunday  could 
occur  from  the  14th  to  the  20th  of  Nisan.^  The  Eoman 
computation  having  been  subjected  to  several  modifications 
since  the  time  when  the  British  adopted  it,  the  Eoman 
missionaries  of  the  seventh  century  found  themselves,  con- 
sequently, at  variance  with  the  Insular  Church  in  their 
method  of  calculating  Easter.  Hence  the  quarrels  which  for 
some  time  played  so  important  a  part  in  the  history  of  the 
country.  Both  sides  appealed  to  alleged  apostolic  traditions, 
and  the  Celtic  clergy  did  not  scruple  to  quote  apocryphal 
books  composed  expressly  to  defend  their  national  custom. 


2.  Eastertide. 

The  Christian  Easter  was  preceded  by  a  fast  and 
followed  by  seven  weeks  of  rejoicing.  Thus  defined,  Lent 
and  Eastertide  may  claim  attestation  of  their  observance 
from  extreme  antiquity.  For  the  fast  before  the  festival, 
it  will  suffice  to  cite  in  a  general  way  the  documents 
relating  to  the  paschal  controversy  at  the  end  of  the  second 
century.  In  these  documents,  whatever  may  have  been  their 
^provenance,  the  festival   of  Easter  is  regarded  primarily  as 


'  For  this  and  the  following  controversy,  see  the  memoir  by  Herr  Bruno 
Krusch,  Die  Einfuhrung  des  Griechisclien  Paschalritus  im  Ahendlande,  in  the 
Neues  Archiv.,  vol.  ix.  p.  99. 

^  This  rule  differs  from  that  subsequently  (and  even  previously)  in  use 
at  RoDQe,  in  so  far  that  the  limits  assigned  by  the  former  for  the  variation 
of  the  date  of  Good  Friday  are  in  the  other  applied  to  the  variation  of  the 
date  of  Easter  Sunday. 

E 


240      CHKISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

the  end  of  a  fast.  It  could  not  then  have  been  of  recent 
institution,  for  besides  the  evidence  of  its  antiquity  in  the 
unanimity  of  so  many  traditions,  otherwise  divergent,  we 
have  the  testimony  of  Irenseus,  in  dealing  with  fasting  at 
Eome,  as  to  the  practice  of  the  Popes  Telesphorus  and 
Xystus,  who  were  contemporaries  of  the  Emperor  Adrian. 
For  the  observance  of  Pentecost,  understood  as  associated 
with  a  period  of  fifty  days,  we  have  the  attestation  of  St. 
Irenseus,^  of  Tertullian,^  and  of  Origen,^  who  in  their 
agreement  on  this  point  serve  to  establish  the  great  antiquity 
of  the  custom. 

The  festival  of  Pentecost,  the  end  of  this  time  of 
rejoicing,  is  implied  rather  than  explicitly  mentioned  in 
early  Christian  writings.*  It  is  possible  that  there  was 
not  at  first  much  outward  ceremony  in  its  observance. 
The  Council  of  Elvira  {arc.  300)  considered  it  necessary 
to  bring  to  remembrance  the  obligation  of  observing  it.^ 
The  writers  and  councils  of  the  second  half  of  the  fourth 
century  speak  of  it  as  a  festival  already  of  long  standing. 

This  last  observation  applies  also  to  the  festival  of 
the  Ascension,  but  it  is  impossible  to  find  a  trace  of  it 
before  the  middle  of  the  fourth  century.^ 

1  In  a  book  (now  lost)  on  the  Passover,  but  cited  by  the  pseudo-Justin, 
Quae?t.  ad  Orthodoxos. 

^  Be  Idol.,  14;  De  Baptismo,  19  ;  De  Corona,  3. 

*  Adv.  Celsum,  viii.  22. 

^  Origen  appears,  however  (op.  cit.),  to  distinguish  between  the  two 
meanings  of  Pentecost ;  he  evidently  connected  it  with  the  commemoration 
of  the  descent  of  the  Holy  Spirit. 

*  Can.  43 :  "  Pravam  inatitutionem  emendari  placuit,  juxta  auctoritatem 
Scripturarum,  ut  cuncti  diem  Peutecostes  celebremus;  ne,  si  quis  non 
fecerit,  quasi  novam  haeresem  induxisse  notetur." 

^  In  Cappadocia  this  festival  was  entitled  ''Eiri(ra>(o,u(yr]  (Greg.  Nyss., 
Migne,  Pat.  Gr.,  vol.  xlvi.  p.  690).  The  same  name  was  given  at  Antioch 
to  the  Sunday  before  or  after  it  (Ohrys.,  vol.  ii.  p.  188).  This  designation 
has  not  yet  been  satisfactorily  explained.  ["  Any  day  specially  retained  for 
solemn  celebration  over  and  above  the  great  festivals."  "  A  holiday  secured 
in  addition."     Diet.  Chr.  Ant.,  i.  145.— Tr.] 


THE   CHRISTIAN   FESTIVALS.  241 


3.  Lent. 

As  for  Lent,  it  has  been  the  subject  of  many  vicissitudes 
as  well  in  the  matter  of  its  duration  as  in  the  rigour  with 
which  it  was  observed.  It  is  certain  that  the  fast  before 
Easter,  in  the  time  of  Irenseus,  was  for  a  very  short  period ; 
some  fasted  only  for  a  day,  others  for  two,  and  others  again 
for  a  number  of  days.  Some,  moreover,  ate  nothing  for 
forty  hours.  These  periods  must  be  considered,  I  think, 
as  continuous  and  uninterrupted  fasts.^  TertuUian  was 
unacquainted  with  any  solemn  fast,  prescribed  by  the 
Catholic  Church,  except  that  of  the  day  of  the  Pascha,  a 
term  which  he  uses  in  a  special  sense  here  for  Good  Friday. 
He  declares  that  the  time  of  fasting  included  only  the 
days  quibus  ahlatus  est  sponsus,  that  is  to  say,  from  Good 
Friday  to  Easter  Sunday  morning.^  In  Alexandria  it  was 
customary  about  the  middle  of  the  third  century  to  fast 
the  whole  week  before  Easter  Day,  some  continuously, 
and  others  at  intervals.  The  letter  of  St.  Dionysius  of 
Alexandria  to  Basilides,^  in  which  this  question  crops  up, 
is  the  most  ancient  authority  which  we  possess  for  the 
observance  of  Holy  Week,  or  the  week  of  Xerophagy. 
Before  that  time  the  Montanists  observed  a  fast  of  two 
weeks'  duration  instead  of  one,  and  this  custom  was  con- 
tinued amongst  them  until  the  fifth  century,  when  their 
boasted  fast  of  longer  duration  than  that  of  others  was 
surpassed.* 

'  Oi  ixei'  yap  otovrai  /xtav  r]fj.epav  5e7v  avTovs  vqareiieiv,  ol  5e  Suo,  ol  Se  /col 
itXeiovas  '  ol  5e  reaaapaKovra  &pas  Ti/xepivois  re  Kal  vvKrepivas  arvfifierpovcri  ti)v 
Tjlj.epai'  avrwv.  Eusebius,  Mid.  Eccl.,  v.  24.  There  is  no  need  to  take  into 
consideration  here  the  blunder  of  Eufinus,  who,  preoccupied  by  the  discipline 
prevailing  in  his  own  time,  misconstrued  the  end  of  this  text. 

*  De  Jejunio,  2,  13,  14;  De  Oratione,  18. 
3  Migne,  Pat.  Gr.,  vol.  x.  p.  1277. 

*  TertuUian,  De  Jejuniis,  15 ;  cf.  Eusebius,  H.  E.,  v.  18 ;  Sozomen,  H.  E., 
vii.  19. 


242       CHEISTIAN   WORSHIP:    ITS    OEIGIN   AND   EVOLUTION. 

Of  the  Quadragesima  {TeaaapaKoart],  Lent)  no  traces 
are  found  before  the  fourth  century.^  The  fifth  canon 
of  the  Council  of  Nicsea  (325)  contains  the  earliest 
mention  of  it.  From  this  time  forward  it  is  frequently 
referred  to,  but  at  first  chiefly  as  a  time  of  preparation 
for  baptism,  or  for  the  absolution  of  penitents,  or  as  a 
season  of  retreat  and  recollection  for  the  faithful  livincj 
in  the  world.  Among  the  duties  of  these  sacred  weeks 
fasting  naturally  occupied  an  important  place,  but  the 
practice  varied  in  different  countries.  In  the  "festal 
letters  "  of  St.  Athanasius  ^  we  are  able  to  follow  the  progress 
of  the  observance  of  Lent  in  Egypt.  St.  Athanasius  speaks, 
in  the  beginning,  of  the  time  of  Lent  and  of  the   weeh  of 


^  Origen's  homily  on  Luke  x.,  which  is  sometimes  cited  as  an  earlier 
witness,  exists  only  in  the  revised  Latin  text  of  Eufiuus,  and  cannot  there- 
fore be  regarded  as  evidence  of  a  custom  contemporary  with  the  great 
doctor  of  Alexandria.  What  it  says  of  the  fast  of  forty  days  is  manifestly 
in  contradiction  with  the  sequence  of  ideas  in  this  fragment. 

2  See  especially  those  of  the  years  329,  330,  340,  341,  347.  In  the  first 
(329)  it  is  merely  dealt  with  as  a  preparation  for  the  festival  of  Easter, 
and  that,  too,  in  a  general  way  without  any  mention  of  the  Quadragesima: 
the  fast  is  indicated  in  the  index  as  commencing  on  the  Monday  in 
Holy  Week.  In  330  the  Quadragesimal  period  is  mentioned  as  lasting 
for  six  weeks,  but  the  fast,  strictly  speaking,  is  always  that  of  Holy  Week. 
It  was  well  understood  that  fasting  was  among  the  number  of  necessary 
exercises  preparatory  to  the  observance  of  Easter;  it  was  not,  however, 
prescribed  as  of  strict  obligation,  or  as  a  custom  accepted  everywhere.  The 
Egyptians  maintained,  for  the  most  part,  only  the  fast  of  Holy  Week.  While 
St.  Athanasius  was  at  Kome  in  340  and  the  following  years,  he  was  the 
subject  of  reproach  in  respect  of  this  practice.  He  complains  of  this  in  a 
note  appended  to  his  festal  letter  of  341.  It  was  dated  at  Eome,  and 
addressed  to  his  friend  Serapion,  Bishop  of  Thmuis,  who  was  charged  with 
the  supervision  of  the  Churches  of  Egypt  in  his  absence.  He  exhorts  him 
in  impressive  terms  to  enjoin  upon  the  Egyptians  the  observance  of  the 
fast,  saying  that  they  make  themselves  the  laughing-stock  of  the  world. 
From  this  time  forward  the  index  mentions  regularly  the  fast  of  the 
Forty  Days  and  of  Holy  Week.  Previously  St.  Athanasius  spoke  of  them 
as  the  time  of  Lent  and  the  week  of  the  fast.  In  the  festal  letter  of 
H47  it  is  formally  declared  that  he  "  who  shall  neglect  the  observance 
of  Lent  shall  not  celebrate  Easter,"  or,  in  other  words,  shall  be  excom- 
municated for  a  time. 


THE   CHRISTIAN    FESTIVALS.  243 

the  fast,  but  later  on  uses  the  terms  "the  fast  of  Lent 
and  the  Holy  Week  of  Easter."  At  Eome  it  was  the 
custom  to  observe  the  fast  for  only  the  last  three  weeks 
before  Easter.^ 

Various  endeavours  were  made  in  various  countries 
to  combine  the  Quadragesima  with  the  Holy  Week.  At 
Antioch  and  in  the  Churches  following  this  great  centre, 
the  two  periods  were  more  distinctly  defined  than  else- 
where. In  one  of  his  homilies^  St.  Chrysostom  expresses 
himseK  somewhat  as  follows  :  "  We  have  at  length  come 
to  the  end  of  Quadragesima,  and  we  are  now  about  to 
enter  on  the  great  week."  In  the  Apostolic  Con- 
stitutions also^  it  is  formally  declared  that  the  fast  of 
Lent  is  finished  when  that  of  the  great  paschal  week 
is  begun.  At  Rome,  on  the  other  hand,  and  at  Alexandria, 
and  even  at  Jerusalem,*  Holy  Week  was  included  in 
the  Quadragesima  in  such  a  manner  that  the  whole  fast 
lasted  only  six  weeks,  but  at  Constantinople  and  in  the 
East  properly  so  called,  that  is,  the  countries  following 
the  ancient  custom  of  Antioch,  the  fast  was  observed  for 
seven  weeks.  The  Sundays  only  were  excepted  at  Rome, 
but  at  Constantinople  both  the  Sundays  and  Saturdays,  with 
the   exception   of  Saturday   in   Holy   Week,  were   exempt 


'  Socrates,  H.  E.,  v.  22.  This  passage,  however,  inspires  me  with  some 
distrust,  for  it  says  that  in  these  three  weeks  the  Sundays  and  Saturdays 
were  excepted.  The  exception  of  the  Saturdays  is  far  from  being  con- 
formable to  Eoman  usage.  I  am  inclined  to  believe  that  the  three  weeks 
of  fasting,  following  the  primitive  custom  of  Eome,  were  not  continuous, 
but  broken  by  intervals,  that  is,  the  fast  was  observed  on  the  first,  the 
fourth,  and  the  sixth  week.  The  first  is  now  assigned  to  the  spring 
Ember  Days,  the  fourth,  called  formerly  mediana,  has  preserved  certain 
liturgical  peculiarities,  and  the  sixth  is  Holy  Week.  These  three  weeks 
are  weeks  for  ordination. 

"  Horn..,  XXX.  in  Gen.,  1. 

»  Bk.  V.  13. 

*  As  to  Jerusalem,  there  were  fluctuations,  for  the  Ptregrinatio  of  Etheria 
(Silvia)  speaks  of  a  Lent  of  eight  weeks'  duration  (cf.  infra,  pp.  490,  554). 


244       CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

from  the  observance  of  fasting.  The  fast  in  both  places, 
therefore,  lasted  in  reality  only  thirty-six  days.  There 
were,  moreover,  Churches  in  which,  up  to  the  fifth 
century,  Lent  consisted  of  only  three  weeks  of  fasting. 
These,  whether  broken  up  by  intervals  or  not,  always 
occurred  in  the  sacred  period  of  six  or  seven  weeks.^ 
About  the  middle  of  the  fifth  century  the  greater  number 
of  divergences  had  disappeared;  the  two  usages  of  Eome- 
Alexandria  and  Antioch- Constantinople  had  absorbed  all 
others  into  their  respective  domains,  and  taken  definite 
shapes. 

Certain  supplemental  days  came,  however,  to  be  added. 
The  thirty-six  days  of  actual  fasting  seemed  at  first  to 
form  a  perfect  number,  that  of  the  tenth  of  the  whole 
year.^  The  inconsistency  of  this  period  with  the  name 
of  Quadragesima,  however,  came  to  be  noted.  The  author 
at  Eome  of  the  Liber  Pontificalis  sought  to  enforce,  even 
in  his  time,  the  necessity  of  a  seventh  week,  which 
would,  according  to  the  Eoman  usage,  have  increased 
the  number  of  fasting-days  to  forty-two.  In  the  seventh 
century^  four  days  were  added,  by  what  Pope  we  cannot 
say,  and  from  that  time  forward  these  have  been  universally 
accepted  throughout  the  West.  It  was  about  this  time 
also  that  the  stational  Masses  for  the  three  Sundays  in 
Septuagesima,  in  Sexagesima,  and    in    Quinquagesima,  were 


*  Socrates,  H.  E.,  v.  22 ;  Sozomen,  H.  E.,  vii.  19.  Socrates  cannot 
explain  how,  while  some  fast  for  thirty-six  days,  and  others  for  fifteen, 
everybody  should  speak  of  Quadragesima.  He  did  not  know  that  the 
period  of  forty  days  had  been  at  first  introduced  for  another  purpose  than 
that  of  fasting,  and  that  it  was  only  by  a  sort  of  continuous  expansion 
that  the  fast  succeeded  in  extending  itself  over  the  whole  Quadragesima. 

^  Cassian,  Coll.,  xxi.  30. 

'  St.  Gregory  in  his  time  knows  of  only  the  thirty-six  days  {Horn.  16 
in  Evang.).  The  Gelasian  Sacramentary  drawn  up  at  the  beginning  of 
the  eighth  century  has  already  the  stational  Masses  for  the  supplementary 
days. 


THE   CHEISTIAN   FESTIVALS.  245 

instituted,  and  the  cycle  of  paschal  solemnities  thus 
extended  to  the  ninth  week  before  Easter.  At  Con- 
stantinople also  three  Sundays  were  added,  and  associated 
with  the  festival  of  Easter  in  the  same  way  as  the 
seven  Sundays  in  Lent  properly  so  called.^  The  first  two 
are  designated  by  the  names  of  the  Gospels  read  at  Mass 
on  these  days,  that  is,  the  Sunday  of  the  Pharisee  and  the 
Publican  (KvpiaKi)  rov  TeXwvov  Koi  Tov  ^apicraiov},  and  the 
Sunday  of  the  Prodigal  Son  {tov  'Actmtov).  The  third  is 
the  Sunday  of  the  Carnival  {'AiroKpsu))} 

These  innovations  did  not  extend  to  the  countries  fol- 
lowing the  Galilean  rite.  The  latter  continued  to  observe 
the  six  weeks  prescribed  by  the  ancient  Ptoman  custom,^ 
but  I  believe  that  this  ancient  custom  itself  had  been 
preceded  by  a  Lent  of  seven  weeks'  duration,  the 
Saturdays  being  exempt,  that  is  to  say,  a  Lent  similar 
to  that  observed  at  Constantinople.  At  Milan,  in  the 
time  of  St.  Ambrose,  the  Saturdays  were  not  kept  as 
fasting  days.*  The  Council  of  Agde  (506)  ^  and  the 
fourth    Council    of    Orleans    (541),^   which   were   posterior 


1  These  ten  weeks  comprise  that  which  is  called  in  the  office  books 
the  TpiCfiSwp;  the  paschal  season,  including  the  octave  of  Pentecost,  forms 
the  UevryiKoaTdpiof ;    the    remaining   weeks    of    the    year    constitute    the 

^  From  this  Sunday  forward  no  meat  is  eaten,  although  Lent  has  not 
yet  been  reached.  The  following  Sunday  is  called,  for  a  similar  reason,  the 
Cheese  Sunday  (ttjs  Tvpocpdyov),  because  from  this  day  forward  the  Lenten 
fast  excludes  milk-products. 

^  This  is  still  the  custom  in  the  Church  of  Milan.  Lent  begins  at 
Milan  not  on  Ash  Wednesday,  but  on  the  Sunday  following. 

^  De  Elia  et  Jejunio,  10 :  "  Quadragesima,  totis  praeter  sabbatum  et 
dominicam  jejunamus  diebus." 

*  C.  12 :  "  Placuit  etiam  ut  omnes  ecclesiae,  exceptis  diebus  dominicis, 
in  quadragesima,  etiam  die  sabbati,  sacerdotali  ordinatione  et  districtionis 
comminatione  jejunent." 

*  0.  2:  "Hoc  etiam  decernimus  observandum  ut  quadragesima  ab 
omnibus  ecclesiis  aequaliter  teneatur;  neque  quinquagesimam  aut  sexage- 
simam   ante   Pascha   quilibet    eacerdos    praesumat    indicere.      Sed    neque 


246       CHRISTIAN   WORSHIP  :    ITS   ORIGIN   AND   EVOLUTION. 

to  the  introduction  of  the  Eoman  usage,  were  obliged 
to  insist  upon  the  observance  of  fasting  on  the  Saturdays 
in  Lent.  The  last-named  council  also  condemns  the 
prolonging  of  Lent  by  the  Quinquagesima  or  Sexagesima. 
These  decrees  imply  that  the  Eastern  custom  was  still 
maintaining  its  ground  on  some  points. 

There  were  some  peculiarities  in  Divine  Service  during 
Lent.  In  the  East,  wherever  it  was  customary  to  celebrate 
the  Eucharist  at  the  Synaxes  of  Wednesday  and  Friday, 
this  usage  was  omitted.-*-  As  a  compensation  the  ordinary 
Synaxes  became  more  numerous.  St.  Chrysostom  preached 
at  Antioch  every  day  in  Lent.  In  the  West,  on  the  other 
hand,  the  liturgical  Synaxes  became  multiplied,  but  by  slow 
degrees. 

The  Mozarabic  Missal  contains  Masses  for  the  Wed- 
nesdays and  Fridays  in  Lent,  and  the  Gelasian  Sacramentary 
has  them  for  every  day  in  the  week,  Thursdays  excepted.^ 
It  is  difficult  to  trace  this  institution  to  its  origin.  Several 
of  the  Eoman  Chui'ches  noted  as  places  for  Stations  in  the 
Sacramentary  of  Adrian  had  been  founded  in  the  course 
of  the  seventh  century,  but  it  is  possible  that  the  Stations 
may  have  been  assigned  in  the  outset  to  other  Churches. 
However  this  may  be,  there  is  no  evidence  earlier  than 
the  seventh  century  or  thereabout  for  the  Eoman  Stations 
for   Lent.     What  I  have  already  said^  in  regard  to  those 


per  sabbata  absque  infirmitate  quisquam  solvat  quadragesimae  jejunium, 
nisi  tantum  die  domiuico  prandeat,  quod  sic  fieri  specialiter  patruin  statuta 
eanxeruut.  Si  quis  banc  regulam  irruperit,  tanquam  transgressor  disciplinae 
a  sacerdotibus  censeatur." 

'  See  for  Asia  Minor,  tbe  Council  of  Laodicea,  c.  49 :  ""On  ou  Set  eV  rfj 
teffaapoiKOffT^  &pTOV  ■irpo(T<p4peiv,  el  f/.^  iv  crajSySaT^  koI  KvpiaK'p  fiovov,"  and  for 
Jerusalem,  Peregrin.  Etheriae  (Silv.),  cf.  infra,  pp.  501,  556. 

=  The  Mass  for  tbe  Thursday  -was  added  by  Gregory  II.  (715-731).  See 
Lib.  PouVf.,  vol.  i.  p.  402  ;  ef.  p.  412,  note  19. 

'  P.  234. 


THE   CHEISTIAN   FESTIVALS.  247 

for  the  Monday  and  Tuesday  of  Holy  Week  would  lead  us 
to  believe  that  they  were  instituted  after  the  time  of 
St.  Leo. 


4.  Holy  Week. 

Holy  Week,  at  the  end  of  Lent,  begins  on  a  Sunday, 
which,  both  in  the  Greek  and  Latin  Churches,  is  called 
Palm  Sunday,  or  the  Sunday  of  branches.  The  Mass  on 
this  day  is  preceded  by  a  procession  in  which  each  one 
carries  a  branch,  previously  blessed,  in  remembrance  of 
the  triumphal  entry  of  Jesus,  six  days  before  his  death,  into 
Jerusalem.  This  ceremony,  like  many  others  of  the  same 
kind,  was  at  first  peculiar  to  Jerusalem.  It  is  described  in 
the  Peregrinatio  of  Etheria  (Silvia).^  Cyril  of  Scythopolis,  a 
writer  of  the  sixth  century,  also  makes  mention  of  it.^  It  was 
introduced  into  the  West  at  a  relatively  late  date,  that  is, 
about  the  eighth  or  ninth  century.  The  ancient  Latin  litur- 
gical books  make  no  mention  of  it  whatever.  Amalarius  of 
Metz  speaks  of  it,  but  in  terms  showing  that  the  custom  of 
observing  it  was  not  universal.^  St.  Isidore,  however,  with- 
out explicitly  mentioning  the  procession,  speaks  of  the  dies 
PalmciTum,^  and  of  the  custom  of  carrying  palm  branches  to 
church  and  of  crying  Hosanna. 

Maundy  Thursday,  which,  in  the  cycle  of  movable  feasts, 
commemorates  the  anniversary  of  the  institution  of  the 
Eucharist,  could  not  fail  to  be  observed  liturgically.  In 
Africa  the  Eucharist  was  celebrated — as  a  thing  unusual — 
after  the  evening  meal,  with  the  view  of  estabKshing  a  closer 


'  See  infra,  pp.  505,  559. 

*  Vita  S.  Euthymii,  c.  11,  103  (Ada  S8.,  vol.  ii.,  20th  January). 

*  De  Off.,  i.  10 :  "  In  memoriam  illius  rei  nos  per  ccclcsias  nostras  solemus 
po.tare  ramos  et  clamare  Hosanna." 

*  De  Off.,  i.  28. 


248       CHEISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

conformity  with  the  circumstances  of  its  institution  at  the 
Last  Supper.^ 

On  Good  Friday,  commemorating  the  Passion  and  death 
of  the  Saviour,  there  was  no  liturgical  celebration  of  the 
Eucharist  anywhere.  I  have  previously  stated  that  the 
service  of  this  day,  as  it  is  found  in  the  Eoman  use,  has 
preserved  for  us  in  its  first  part  an  exact  type  of  the  ancient 
meetings  for  worship  without  liturgy.  It  became  compli- 
cated about  the  seventh  or  eighth  century,  by  the  introduc- 
tion of  two  ceremonies,  the  Adoration  of  the  Cross  and  the 
Mass  of  the  Presanctified.  The  former  of  these  came  from 
Jerusalem,  where  we  have  evidence  of  it  as  early  as  the 
fourth  century.  The  wood  of  the  cross  was  solemnly  pre- 
sented to  the  faithful  in  the  Holy  City  on  that  day,  in  order 
that  they  might  approach  and  kiss  it.^ 

The  ancient  Latin  liturgical  books,  almost  without 
exception,^  speak  of  the  Adoration  of  the  Cross  as  forming 
part  of  the  religious  service  on  Good  Friday,  but  they  differ 
considerably  as  to  the  manner  in  which  this  ceremony  was 
connected  with  the  rest.*  The  chants  which  are  sung  at 
the  present  day  during   the  Adoration  of  the  Cross   have 


1  Council  of  Carthage,  of  397,  c.  29  :  "  Ut  eacramenta  altaiis  non  nisi 
a  jejunis  hominibus  celebrentur.  excepto  uno  die  anniTersario  quo  caena 
Domini  celebratur."  St.  Augustine  also  speaks  of  this  custom  in  his  Ep. 
118,  ad  Januarium,  c.  7.  He  says  even  that,  as  certain  persons  did  not 
fast  at  all  on  this  day,  the  oblation  was  celebrated  twice,  once  in  the 
morning,  and  once  in  the  evening.  In  this  way  those  who  did  not  fast 
could  partake  of  it  after  the  morning  meal,  and  those  who  did  after  the 
evening  meal.  The  omission  of  fasting  was  owing  to  the  custom  of  taking 
a  bath  on  this  day.     Bathing  and  fasting  were  considered  incompatible. 

*  Peregrin.  Etheriae  {Silvlae),  cf.  infra,  pp.  510,  564. 

'  The  Sacramentary  of  Adrian  preserves  no  trace  of  it,  doubtless  owing 
to  the  fact  that  it  gives  only  the  prayers  said  by  the  celebrant,  the  pope. 
The  Ordo  of  the  manuscript  of  St.  Amand  indicates  the  ceremony  in  the 
title-page,  but  it  makes  no  mention  of  it  in  the  description  of  the  papal 
Station. 

*  Compare  the  three  Ordines  described,  p.  14G,  et  seq.,  and  the  Gelasian 
Sacramentary,  i.  41. 


THE   CHRISTIAN    FESTIVALS.  249 

certainly  an  ancient,  but  rather  Gallican/  ring  about  them. 
They  are  not  found  in  the  ancient  Eoman  books.^ 

The  "Mass  of  the  Presanctified "  is  not  marked  by 
any  greater  prominence.  It  is  merely  the  Communion, 
separated  from  the  liturgical  celebration  of  the  Eucharist 
properly  so  called.  The  details  of  the  ceremony  are  not 
found  earlier  than  in  books  of  the  eighth  or  ninth  century, 
but  the  service  must  belong  to  a  much  earlier  period.  At 
the  time  when  Synaxes  without  liturgy  were  frequent,  the 
"  Mass  of  the  Presanctified "  must  have  been  frequent 
also. 

In  the  Greek  Church  it  was  celebrated  every  day  in 
Lent  except  on  Saturdays  and  Sundays,  but  in  the  Latin 
Church  it  was  confined  to  Good  Friday.  The  ceremony 
at  Eome  was  of  the  most  simple  character.  The  capsa 
containing  the  consecrated  bread  was  placed  upon  the 
altar ;  the  Pater  noster,  with  its  introductory  and  concluding 
formularies,  was  said ;  a  particle  of  the  consecrated  bread 
was  placed  in  a  chalice  containing  ordinary  wine,  and 
everybody  communicated  by  partaking  of  the  consecrated 
bread  in  the  capsa  and  of  the  wine  sanctified  as  described. 
It  is  probable  that  the  faithful,  when  they  administered 
the  communion  to  themselves  in  their  houses,  observed  a 
similar  ceremonial.^ 


*  For  instance,  the  Trisagion,  in  Greek  and  Latin,  the  EeproacheH,  and 
the  hymn  Pange  Lingua.  I  do  not  quote  in  this  respect  the  Gregorian 
Antiphonary,  a  book  which  is  far  from  being  homogeneous  and  free  from 
Galilean  influence. 

^  The  Appendix  to  the  Oido  I.  of  Mabillon  mentions  only  the  anthem 
[antiphon]  Ecce  lignum  Crucis,  combined  with  the  long  psalm  Beati  immaculati. 
According  to  the  Ordo  of  Einsiedeln,  this  antiphon  was  sung  during  the 
procession,  both  going  and  coming,  from  the  Lateran  to  the  Sessorian 
basilica.  The  Adoration  of  the  Cross  took  place  during  the  lections  of 
the  Synaxia. 

^  Communion  at  home,  a  very  frequent  custom  in  the  time  of  the 
persecutions,  was  maintained  among  solitaries  in  monasteries  where  there 
were  no  priests,  and,  generally,  in  the  case  of  those  who  lived  at  a  great 


250       CHEISTIAN   WORSHIP:    ITS   OEIGIN   AND   EVOLUTION. 

On  the  Saturday  in  Holy  Week  there  was  no  special 
meeting  for  worship.  The  ceremonies  of  the  Easter  Vigil 
had  already  been  transferred  in  the  eighth  century  to  the 
afternoon  of  the  Saturday.  At  the  present  day  they  are 
performed  in  the  morning.  Apart  from  the  rites  in  it 
which  bear  upon  baptismal  initiation,  and  which  shall  be 
described  later  on,  this  solemn  Vigil  was  distinguished  by 
certain  peculiarities,  namely,  by  the  blessing  of  the  new 
fire,  and  of  the  candle,  and  by  the  Mass  itself,  in  which 
certain  archaic  features  were  preserved. 

A  very  natural  symbolism  led  to  the  adoption  of 
these  ceremonies.  The  death  of  Christ,  followed  quickly 
by  His  resurrection,  found  an  expressive  image  in  the 
fire,  candle,  or  lamp,  which  being  extinguished,  can  be 
lit  again.  We  know  what  importance  is  still  attached 
in  our  own  days  to  the  ceremony  of  the  new  fire  in  the 
Easter  ritual  of  the  Greek  Church  at  Jerusalem.  In  the 
East,  however,  this  ceremony  does  not  extend  beyond 
the  Holy  City.  It  is  not  found  in  the  ordinary  Byzantine 
ritual. 

In  the  West,  we  learn  from  the  legend  of  St.  Patrick 
that  it  was  customary  for  the  Irish,  as  early  as  the  sixth 
century,  at  latest,  to  kindle  great  fires  at  nightfall  on 
Easter  Eve.  It  appears  from  the  correspondence  between 
St.  Boniface  and  Pope  Zacharias^  that  these  fires  were 
lighted  not  from  other  fires,  but  from  flints.  They  were 
really  new  fires.  This  custom  appears  to  have  been 
peculiar  to  the  British  or  Irish,  and  to  have  been  con- 
veyed,  through    the    Anglo-Saxons,    to    the    Continent   by 


distance  from  a  church,  even  after  the  Church  was  free  from  persecution.  In 
519,  Dorotheos,  the  Bishop  of  Thessalonica,  fearing  that  persecution  was 
about  to  descend  upon  his  flock,  caused  the  elements  for  communion  to  be 
distributed  among  them  in  basketsful,  ccmistra  plena,  ne  imminente  perse- 
cutione  communicare  non  poisent  (Thiel,  Epp.  Mom.  Pont.,  vol.  i.  p.  t)02). 
1  Jciffe,  2201. 


THE   CHRISTIAN  FESTIVALS.  251 

missionaries  of  the  eighth  century.  There  is  no  trace  of 
it  in  the  ancient  Merovingian  books.^ 

It  was  not  known,  moreover,  at  Kome.  A  rite,  how- 
ever, of  similar  import  was  observed  here.  On  Maundy 
Thursday,  at  the  time  of  the  consecration  of  the  holy  chrism, 
sufficient  oil  was  collected  from  all  the  lamps  of  the 
Lateran  basilica  to  fill  three  great  vessels,  which  were 
placed  in  a  corner  of  the  church.  The  oil  thus  collected 
was  allowed  to  bum  by  means  of  wicks  until  the  Vigil 
of  Easter.  It  was  at  these  three  great  lamps  that  the 
candles  and  other  lights  were  lit  which  were  used  on  the 
night  of  the  Vigil  of  Easter  to  illuminate  the  ceremony  of 
baptism.^  It  is  possible  that  the  taking  of  the  light  on 
this  occasion  was  a  matter  of  some  solemnity,  for  Pope 
Zacharias  assigned  the  office  to  a  priest,  or  even  to  a 
bishop  {per  sacerclotem).  But  there  is  no  trace  of  this 
either  in  the  Ordines  or  in  the  Sacramentaries. 

The  custom,  furthermore,  of  solemnly  blessing  the 
Easter  candle,  and  the  Lights  of  the  church  generally,  at 
the  beginning  of  the  holy  night,  was  one  foreign  to  Eome. 
It  is  needless  to  say  that  this  custom  has  the  closest 
relation  to  that  in  which  a  spark,  as  it  were,  of  the 
ancient  fire  was  preserved,  or  that   in  which  there  was   a 


•  In  the  Mozarabic  Missal  now  in  use,  there  is,  as  in  the  Eoman  Missal, 
a  blessing  of  the  fire  at  the  beginning  of  the  Easter  Vigil.  The  fire  is 
obtained  from  a  flint  and  steel.  I  do  not  know  whether  the  ceremony 
is  really  primitive  in  the  Mozarabic  Missal.  It  is  certainly  not  so  in  the 
Roman. 

^  Zacharias  to  Boniface  (loc.  cit.) :  "  De  igne  autem  paschali  quod 
inquisisti  .  .  .,  quinta  feria  Paschae,  dum  sacrum  chrisma  consecratur, 
tres  lampades  magnae  capacitatis  ex  diversis  candelis  ecclesiae  oleo 
collecto  in  secretiori  ecclesiae  loco,  ad  figuram  interioris  tabernaculi 
insistente,  indeficienter  cum  multa  diligentia  ardebunt,  ita  ut  oleum 
ipsum  sufiScere  possit  usque  ad  tertium  diem.  De  quibus  candelia 
sabbato  sancto  pro  sacri  fontis  baptismate  sumptus  ignis  per  sacer- 
dotem  renovabitur.  De  crystallis  autem,  ut  asseruisti,  nuUam  habemua 
traditionem." 


252       CHEISTIAN  WOKSHIP:   ITS   OEIGIN   AND   EVOLUTION. 

solemn  production  of  the  new.  At  Eome,  where  the  cere- 
mony of  blessing  the  paschal  candle  was  not  in  use,  the 
great  lamps  prepared  on  Maundy  Thursday  were  used  on 
the  Friday  and  Saturday  to  light  the  two  candles  which 
in  these  latter  days  were  borne  in  procession  before  the 
Pope,  in  place  of  the  seven  candles  which  ordinarily  pre- 
ceded him. 

Outside  Eome,  that  is,  in  Northern  Italy,  Gaul,  and 
Spain,  the  blessing  of  the  paschal  candle  was  an  ancient 
custom.  The  same  may  be  said  perhaps  of  Africa  also : 
St.  Augustine  {Civ.  Dei,  xv.  22)  furnishes  some  verses 
which  he  had  composed  in  laude  quadam  ccrei.  We  are 
not  sure  whether  that  Zmcs  Cerei  may  not  have  been 
composed  for  some  deacon  at  Milan  or  of  a  neighbouring 
Church.  This  ceremony  was  so  popular  that  the  Popes, 
although  they  did  not  adopt  it  in  their  own  church,  were 
obliged  to  permit  of  its  use  in  those  of  the  "  suburbicarian  " 
diocese.  The  middle  of  the  sixth  century,  according  to 
the  Liber  Pontificalis  (second  edition),  is  the  date  of  that 
concession,  which  is  attributed  therein  to  Pope  Zosimus. 
The  Easter  candle  is  met  with  at  Kavenna  in  the  time 
of  St.  Gregory,  and  at  Naples  in  the  eighth  century.^ 
It  is  in  Southern  Italy,  moreover,  that  the  blessing  of 
the  candle  has  left  the  most  striking  traces  in  liturgical 
paleography. 

The  formulary  of  the  blessing,  wherever  it  was  in  use, 
was  said,  not  by  a  bishop,^  or  a  priest,  but  by  the  arch- 
deacon, who  for  the  purpose  ascended  the  ambo,  close  to 
which  the  candle  to  be  blessed  was  placed.  He  began, 
in  a  sort  of  invitatory,  to  announce  the  beginning  of  the 

1  Lib.  Pont.,  vol.  i.  p.  225;  St.  Gregory,  Ep.  xi.  33,  (31);  Gesta  Epp. 
Neap.,  p.  426  of  the  edition  of  Waitz  (Mon.  Germ.  Script.  Lang.). 

^  At  Ravenna,  however,  these  prayers  were  said  by  the  bishop  (St. 
Gregory,  loc.  cit).  They  were  so  long  as  to  weary  the  officiating 
bishop. 


THE   CHRISTIAN   FESTIVALS.  253 

great  festival,  then  adopting  the  tone  and  style  of 
the  most  solemn  prayer — the  Eucharistic — he  called  for 
the  Divine  blessing  on  that  luminous  pillar  which  was 
about  to  shed  its  radiance  on  the  mysteries  of  the  Christian 
Passover,  as  in  like  manner  of  old  the  pillar  of  fire  had 
gone  before  the  children  of  Israel  to  guide  them  in  their 
wanderings  in  the  desert.  He  dwelt  poetically  upon  the 
elements  composing  it,  the  papyrus,^  which  furnished  the 
wick,  and  the  virgin  oil  and  the  beeswax,  which  formed 
the  material.  Here  occurred  a  curious  eulogy  of  the  bee, 
chaste  and  fecund  like  the  Virgin  mother,  and  which  in 
the  manner  of  its  generation  furnished  a  type  of  the  eternal 
origin  of  the  Divine  Word.^ 

The  following  is  the  formulary  now  in  use.  I  re- 
produce it  here  from  the  earliest  manuscripts,^  without 
takinej  into  consideration  later  revisions. 


^  See  the  two  blessings  of  the  candle,  contained  in  the  Opuscula  of 
Bnnodius,  Nos.  9  and  10. 

^  The  following  i3  the  passage  in  the  formulary  Deus  mundi  conditor 
of  the  Gelasian  Sacramentary :  "  Apes  vero  sunt  frugales  in  sumptibus, 
in  procreatione  castissimae ;  aedificant  cellulag  cereo  liquore  fundatas, 
quarum  humanae  peritiae  ars  magistra  non  coaequat.  Legunt  pedibus 
flores  et  nullum  damnum  in  floribus  inyenitur.  Partus  non  edunt,  sed  ore 
legentes  concepti  foetus  reddunt  examina,  sicut  esemplo  mirabili  Christus 
ore  paterno  processit.  Fecunda  est  in  his  sine  partu  virginitas,  quam 
utique  Dominus  sequi  dignatus  carnalem  se  matrem  habere  virginitatia 
amore  constituit.  Talia  igitur,  Domine,  digna  sacris  altaribus  tuis  munera 
offeruntur,  quibus  te  laetari  religio  Christiana  non  ambigit."  The  general 
subject  of  the  Praeconium  Paschale  is  described,  and  somewhat  caricatured, 
in  a  letter  attributed  to  St.  Jerome,  but  certainly  of  the  year  384  (Migne, 
Pat.  Lat.,  vol.  sxx.  p.  182).  This  is  addressed  to  a  deacon  of  Placenza, 
called  Praesidius,  who  had  asked  the  writer  to  draw  up  for  him  hia 
Praeconium. 

*  This  is  the  formiilary  which  appears  in  the  three  Galilean  Sacra- 
mentaries,  from  whence  it  passed  into  the  supplement  to  the  Sacramentary 
of  Adrian,  which  was  probably  compiled  by  Aleuin  (see  above,  p.  121). 
This  supplement  contains  also  the  formulary  Deus  mundi  conditor,  peculiar 
to  the  Gelasian  Sacramentary.  Ennodius  {Opusc,  9,  10)  has  left  us  two 
formularies  of  this  kind,  drawn  up,  doubtless,  for  his  own  use,  whilst  ha 
was  Deacon  of  the  Church  of  Pavia. 


254     CHiiiSTiAN  woeship:  its  origin  and  evolution. 

Exultet  jam  angelica  turba  caelorum !  exultent  divina  mysteria  !  Et 
pro  tanti  regis  victoria  tuba  intonet  salutaris!  Gaudeat^  et  tellus 
tantis  inradiata  fulgoribns,  et  aeterni  regni  splendore  lustrata,  totiiis 
orbis  se  sectiat  amisisse  caliginem !  Laetetur  et  mater  Ecclesia 
tanti  luminis  adornata  fulgore,  et  magnis  populorum  vocibus  haec 
aula  resultet ! 

Qnapropter,  adstautibus  vobis,  Fratres  karissimi,  ad  tam  miram 
sancti  hujus  luminis  claritatem,  una  mecum,  quaeso,  Dei  omnipotentis 
misericordiam  im'ocate ;  ut  qui  me  non  meis  meritis  intra  levitarum  ^ 
nuraerum  dignatus  est  adgregare,  luminis  sui  gratia  infundente,  cerei 
hujus  laudem  implere  praecipiat.  Per  resurgeutem  filium  suum  dominum 
nostrum,  etc. 

Sursum  corda ! — I^.  Habemus  ad  Dominum  ! 

Gratias  agamus  Domino  Deo  nostro ! — R7.  Dignum  et  justura 
est! 

Vere,  quia  dignum  et  justum  est  invisibilem  Deura  omnipotentem 
Patrem,  Filiumque  ejus  unigenitum,  dominum  nostrum  Jesum  Christum, 
toto  cordis  ac  mentis  affectu  et  vocis  ministerio  personare.  Qui  pro 
nobis  aeterno  Patri  Adae  debitum  solvit  et  veteris  piaculi  cautionem 
pio  cruore  detersit.  Haec  sunt  enim  festa  Paschalia,  in  quibus  verus 
ille  Agnus  occiditur,  ejusque  sanguis  postibus  consecratur.  In  qua  ^ 
primum  patres  nostros  filios  Israhel  educens  de  Aegypto  Rubrum  mare 
sicco  vestigio  transire  fecisti.  Haec  igitur  nox  est  quae  peccatorum 
tenebras  columnae  inluminatione  purgavit.  Haec  nox  est  quae  hodie 
per  universum  mundum  in  Christo  credentes,  a  vitiis  saeculi  segregates 
et  caligine  peccatorum,  reddit  gratiae,  sociat  sanctitati.  Haec  nox  est, 
in  qua  destructis  vinculis  mortis  Christus  ab  inferis  victor  ascendit. 
Nihil  enim  nasci  profuit  nisi  redimi  profuisset. 

0  mira  circa  nos  tuae  pietatis  dignatio !  0  inaestimabilis  dilectio 
caritatis !  Ut  servum  redimeres  filium  tradidisti !  0  certe  necessarium 
Adae  peccatum,  quod  Christi  morte  deletum  est !  0  felix  culpa,  quae 
talem  ac  tantum  meruit  habere  redemptorem !  0  beata  nox,  quae  sola 
meruit  scire  tempus  et  horam,  in  qua  Christus  ab  inferis  resurrexit! 
Haec  nox  est  de  qua  scriptum  est:  Et  nox  sicut  dies  inluminabitur, 
Et  nox  inluminatio   mea  in   deliciis   meis.     Hujus  igitur  sanctificatio 


'  The  three  Galilean  Sacrameutaries  have :  Gaudeat  se  tantis  illius 
inradiata. 

2  Sacei-dotum,  in  the  Miss.  Goth.  This  is  a  variant  which  depends  on 
the  question  whether  the  oflSciating  minister  is  a  priest  or  a  bishop. 

^  This  pronoun,  like  the  verb  fecisti,  at  the  end  of  the  sentence,  does 
not  fall  in  easily  with  what  follows.  Something  must  have  fallen  out,  as  in 
the  case  of  the  words  Nihil  enim,  a  little  lower  down. 


THE   CHRISTIAN   FESTIVALS.  255 

noctis  fugat  scelera,  culpas  lavat,  recldit  innocentiam  lapsis  et  maesti» 
laetitiam  ;  fugat  odia,  concordiam  parat,  et  curvat  imperia. 

In  hujus  igitiir  noctis  gratia,  suscipe,  sancte  Pater,  incensi  ^  hujua 
sacrificiuni  vespertinum,  quod  tibi  in  hac  cerei  oblatione  solemni  per 
ministrorum  manus  de  operibus  apum  sacrosancta  reddit  Ecclesia.  Sed 
jam  columnae  hujus  praeconia  novimus  quam  in  honorem  Dei  rutilans 
ignis  accendit;  qui  licet  divisus  in  partes  mutuati  luminis  detrimenta 
non  novit.  Alitur  liquantibus  ceris,  quas  in  substantiam  pretiosae  hujus 
lampadis  apis  mater  eduxit. 

Apis  2  caeteris  quae  subjecta  sunt  homini  animantibus  antecellit. 
Cum  sit  minima  corporis  parvitate,  ingentes  animos  angusto  versat  in 
pectore ;  viribus  imbecilla,  sed  fortis  ingenio.  Huic,^  explorata  tem- 
porum  vice,  cum  canitiem  pruinosa  hyberna  posuerint  et  glaciale  senium 
verni  temporis  moderatio  *  deterserit,  statim  prodeundi  ad  laborem  cura 
succedit ;  dispersaeque  per  agros,  libratis  ^  paululum  pinnis,  cruribus 
suspensis  insidunt,  parte  ^  ore  legere  flosculos,  oneratae ''  victualibus 
suis  ad  castra  remeant ;  ibique  aliae  inaestimabili  arte  cellulas 
tenaci  ghitino  instruunt,  aliae  liquantia  mella  stipant,  aliae  vertunt 
flores  in  ceram,  aliae  ore  natos  fingunt,  aliae  collectis  e  fohis  nectar 
includunt.  0  vere  beata  et  mirabilis  apis!  Cujus  nee  sexum  masculi 
violant,  foetus  non  quassant,  nee  filii  destruunt  castitatem !  Sicut  saucta 
concepit  virgo  Maria :  virgo  peperit  et  virgo  perijiansit. 

0  vere  beata  nox,  quae  expoliavit  Aegyptios,  ditavit  Hebraeos !  Nox, 
in  qua  terrenis  caelestia  junguntur ! 

Oramus  te,  Domine,  ut  cereus  iste  in  honorem  nominis  tui  con- 
secratus,  ad  noctis  hujus  caliginem  destruendam  indeficiens  perseveret, 
et  in  odorem  suavitatis  acceptus  supernis  luminaribus  misceatur.  Flam- 
mas  ejus  Lucifer  matutinus  inveniat;  ille,  inquam,  Lucifer,  qui  nescit 
occasum ;  ille,  qui  regressus  ab  inferis  humano  generi  serenus  inluxit. 


*  Incensi  has  here  a  figurative  meaning.  The  sacrificium  vespertinum 
incensi  (cf.  Ps.  141,  v.  2)  is  nothing  else  than  the  candle  itself.  The  word 
incensi,  however,  has  given  origin  to  the  ceremony  of  the  five  grains  of 
incense,  which  being  blessed  together  with  the  new  fire,  are  here  inserted 
into  the  body  of  the  candle. 

2  This  eulogy  of  the  bee,  full  of  Virgilian  reminiscences,  is  no  longer  to 
be  found  in  the  text  now  in  use. 

*  Eaec,  in  the  manuscripts. 

*  Moderata,  manuscripts.  , 

*  Lihratim  p.  pinnibus,  manuscripts. 
®  Baptim  (?). 

'  Oneratis,  manuscripts.  Something  must  have  fallen  out  here.  The 
whole  passage  is  very  corrupt. 

S 


256       CHRISTIAN   worship:   its   ORIGIN   AND   EVOLUTION. 

Precamur  ergo  te,  Domine,  ut  nos  famulos  tuos,i  omnem  clerum  el 
devotissimum  populum,  quiete  temporum  concessa,  in  his  Paschalibus 
gaudiis  conservare  digneris. 

These  formularies  were  said,  in  Italy  at  least,  from 
separate  rolls,  wMch.  ^it  was  customary  to  decorate  as 
sumptuously  as  possible.  The  text  was  ornamented  here 
and  there  with  miniatures  illustrative  of  various  passages, 
such  as  the  angelic  choir,  the  earth  illuminated  with 
celestial  light,  the  church,  the  of&ciating  deacon,  bees, 
etc.  The  name  of  the  sovereign  at  the  end  was  sometimes 
accompanied  by  his  portrait.^  In  the  ornamentation  of 
these  rolls  the  figures  were  placed  upside  down,  so  that 
the  reader  observed  them  turned  in  the  opposite  direction 
from  the  text.  This  custom  finds  its  explanation  in  the 
fact  that  each  roll,  as  it  was  read,  was  allowed  to  fall  over 
the  side  of  the  ambo,  so  that  its  end  could  be  seized  by 
members  of  the  congregation,  and  the  miniatures  contem- 
plated while  the  deacon  continued  his  chanting  of  the 
remainder. 

The  Mozarabic  Liturgy  contains  here,  besides  the 
blessing  of  the  new  fire,  which  is  not,  perhaps,  primitive  in 
this  place,  a  twofold  benediction,  namely,  that  of  the  lamp 
and  that  of  the  candles.  There  were  two  officiating  ministers 
— deacons — who  must  either  have  composed  the  necessary 
formularies  themselves,  or  have  known  them  by  heart. 

^  The  local  community.  We  find  here,  in  the  copies,  formularies  in 
which  the  pope,  the  bishop,  and  the  sovereign,  are  named. 

*  This  was  the  case  ia  one  of  the  Ezultets  preserved  among  the  archives 
of  the  Cathedral  of  Bari;  we  see  depicted  on  it  the  portraits  of  two 
emperors  of  the  East,  Basil  II.  and  Constantine  IX.,  then  rulers  of  the 
country.  This  roll  furnishes  a  formulary  which  varies  somewhat  from 
the  usual  test.  I  regret  that  I  have  been  prevented  from  making  a  copy 
of  it.  The  Benedictines  of  Monte  Cassino  have  undertaken  the  publi- 
cation of  the  miniatures  in  some  of  these  rolls,  especially  those  of  Gaeta, 
Fondi,  Capua,  and  Mirabella  (Le  Miniature  nei  rotoli  delV  Exultet,  Monte 
Cassino,  1899).  A  more  complete  work  on  the  same  subject  has  just  been 
published  by  Mens.  E.  Bertaux,  Uart  dans  Vltalie  m€ridionale,  Paris,  1903, 
p.  213,  et  seq.     For  the  text  of  the  Exultet,  see  infra,  p.  543. 


THE  OHRISTIAIT  FESTIVALS.  257 

These  preliminary  ceremonies  were  followed  by  a  long 
series  of  lections,  chants,  and  prayers,  constituting  the 
Vigil  service,  and  after  these  by  the  blessing  of  the 
baptismal  fonts,  the  celebration  of  baptism  and  con- 
firmation, and  finally  the  Mass,  which  was  said  in  ancient 
times  at  the  first  signs  of  dawn.  This  first  Easter  Mass 
preserved  at  Eome,  and  still  continues  to  preserve  there, 
its  primitive  arrangement.  It  begins,  after  the  litany, 
with  the  Gloria  in  excelsis  (which  was  originally  snng 
only  on  the  Nativity),  and  excludes  the  other  chants  in- 
troduced jat  the  end  of  the  fourth  century,  that  is  to 
say,  the  introit,  the  offertory,  and  the '  antiphon  of  the 
communion.  The  same  is  the  case,  as  we  might  naturally 
anticipate,  with  the  Agnus  Dei,  which  was  not  introduced 
until  three  centuries  later.  The  only  other  chants  occur- 
ring in  this  Mass — the  gradual  and  the  sandus — go  back 
to  the  earliest  times. 


§  5. — The  Immovable  Feasts. 
1.  Christmas  and  Epiphany. 

The  second  of  the  cardinal  points  on  which  the  eccle- 
siastical year  turns  is  the  festival  of  the  Nativity  of  Christ. 
Once  this  festival  had  become  fixed,  it  determined,  like 
Easter,  a  great  number  of  others. 

There  is  no  authoritative  tradition  bearing  on  the  day  of 
the  birth  of  Christ.  Even  the  year  is  uncertain.  The  latter, 
however,  was  determined  at  an  early  date  from  a  considera- 
tion of  two  texts,  Luke  iii.  1,  and  Luke  iii.  23,  which 
imply  a  synchronism  between  the  thirtieth  year  of  Jesus  ^ 

^  'Xlo-el  irwv  rpiaKovTa.  This  figure  is  given  as  approximate  by  tlie 
Evangelist  himself.  It  is  irreconcilable  with  the  statement  common  to 
St.  Matthew  and  St.  Luke,  that  Jesus  was  born  while  Herod  the  Great  waa 


258      CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

and  the  fifteenth  year  of  the  rule  of  Tiberius  (28-29).  As 
for  the  month  and  the  day,  Clement  of  Alexandria  ^  speaks 
of  calculations  which  result  in  fixing  these  as  the  18th  or 
19th  of  April,  or  even  as  the  29th  of  May.  But  these  were 
private  calculations  upon  which  no  festival  observance  could 
be  made  to  depend.  The  book  called  De  Pascha  Computus, 
put  forth  in  243,  either  in  Africa  or  in  Italy,  states  that  our 
Lord  was  born  on  the  28th  of  March.^  Those  who  proposed 
such  figures  evidently  knew  nothing  of  the  existence  of  the 
festival  of  the  Nativity.  At  Eome,  however,  Hippolytus, 
at  the  beginning  of  the  third  century,  fixes,  in  his  Commen- 
tary on  Daniel  (iv.  9),  the'  date  as  Wednesday,  the  25th  of 
December,  in  the  forty-second  year  of  the  Emperor  Augustus.^ 
We  have  no  reason  as  yet,  however,  to  conclude  from  this 
that  the  festival  of  the  Nativity  had  been  already  instituted 
in  the  time  of  St.  Hippolytus. 

The  most  ancient  authority  for  the  observance  of  the 
Nativity  is  the  Philocalian  Calendar,  drawn  up  at  Eome  in 
the  year  336.  We  read  in  it,  in  the  table  called  Depositio 
Martyrum:  viii.  hal.  Jan.,  natus  Christus  in  Betleem  Judee. 
The  table  of  episcopal  anniversaries,  moreover,  implies  that 
the  beginning  of  the  liturgical  year  was  between  the  8th  and 
27th  of  December.* 

Christmas  was  originally  a  festival  peculiar  to  the  Latin 
Church.  St.  John  Chrysostom  states,  in  a  homily  delivered 
in  386,  that  it  had  not  been  introduced  into  Antioch  until 
about  ten  years  before,  that  is,  about  375.^     At  this  time 

yet  aliye.  The  first  year  of  Jesus  began,  on  this  hypothesis,  in  the  year 
2  or  1  before  our  era  (752-753  a.u.c),  whilst  Herod  died  in  the  spring  of 
the  fourth  year  before  a.d.  (i.e.  750  a.u.c). 

>  Strom.,  i.  145,  146  (Pharmouthi,  24  or  25 ;  Pachon,  25). 

*  This  curious  document  will  be  found  in  the  appendices  to  Hartel's 
edition  of  St.  Cyprian,  p.  267. 

*  This  text  was  recently  discovered  by  Mons.  Basil.  Georgiades,  toI.  i. 
p.  206,  of  the  edition  of  Bonwetsch  and  Achelis,  Berlin,  1897. 

*  Cf.  Bulletin  Critique,  1890,  p.  41. 
^  Migne,  Fat.  Or.,  vol.  xlix.  p.  351. 


THE  CHEISTIAN  FESTIVALS.  259 

there  wus  no  observance  of  this  feast  either  at  Jerusalem,^ 
or  at  Alexandria.  It  was  adopted  at  the  latter  place  about 
430.^  The  Armenians  did  not  observe  it  either.^  These 
Churches,  however,  had  a  festival  of  the  same  import,  or  of  a 
significance  similar  to  that  of  the  Latin  festival  of  the  25  th 
of  December.  This  was  what  they  called  the  festival  of 
"the  Manifestations,"  to.  'ETrt^avm,  or  Epiphany,  which  they 
celebrated  on  the  6th  of  January.  The  most  ancient  indica- 
tion of  this  festival  is  to  be  found  in  Clement  of  Alexandria. 
He  states  that  the  Basilidians  celebrated  the  day  of  Christ's 
baptism  by  a  festival  which  was  preceded  by  a  Vigil,  or 
Watch,  spent  in  hearing  lections.^  There  was  a  variation, 
however,  as  to  the  date.  Some  celebrated  this  festival  on 
the  10th,  others  on  the  6th  of  January.  It  is  not  possible  to 
say  at  what  exact  date  this  custom  was  introduced  into  the 
orthodox  Churches  of  the  East,  but  it  is  certain  that  in  the 
course  of  the  fourth  century  the  festival  of  the  6th  of 
January  was  univerally  observed  among  them.  Three  events 
were  commemorated  in  this  festival — the  birth  of  Christ,  the 
adoration  of  the  Magi,  and  the  baptism  of  our  Lord.  The  most 
ancient  mention  of  this  feast  is  found  in  the  Passion  of  St. 
Philip,  Bishop  of  Heraclea  in  Thrace,  where  there  is  mention 
of  an  incident  which  occurred  in  the  time  of  the  Diocletian 


'  This  is  borne  out  by  the  Peregrinatio  Etheriae  (Silvlae),  and  also  by  a 
eermon  of  St.  Jerome  delivered  at  Bethlehem  in  one  of  the  early  years  of  the 
fifth  century.  This  sermon  has  been  recently  dealt  with  by  G.  Morin 
{Revue  d'Rist.  et  de  Litter.  Beligi&uses,  vol.  i.,  1896,  p.  414).  The  ancient 
custom  was  still  in  vogue  at  Jerusalem  in  the  sixth  century  (Cosmas 
Indicopl.,  in  Migne,  Pat.  Gr.,  vol.  Ixxxviii.  p.  197). 

^  Cassian,  Coll.,  x.  1 ;  Gennadius,  De  Viris,  59.  Paul,  Bishop  of  Emesa, 
preached  a  sermon  on  Sunday,  the  25th  of  December  (29  Khoiak),  in  the 
year  432,  in  the  great  church  of  Alexandria,  from  which  it  appears  that 
this  day  was  observed  there  in  remembrance  of  the  birth  of  our  Lord 
(Hardouin,  Cone,  vol.  i.  p.  1693). 

*  Cf.  above,  p.  74,  n.  2. 

*  Tov  jSaTTTiV^aTOS  aiiTOv  r^v  7)iiipav  ioprd^ovai  irpoSiawKTtfievovTes 
ivayvdaeari  (loc,  cit.'). 


260      CHKISTIAN   WOESHIP:   ITS   OKIGIN  AND   EVOLUTION. 

persecution.^  It  was  also  observed  in  the  countries  following 
the  Gallican  rite.  Ammianus  Marcellinus^  relates  that,  in 
361,  Julian,  who  was  already  ill-disposed  towards  Con- 
stantius,  but  who  continued  to  disguise  his  pagan  leanings, 
was  publicly  present  at  the  Christian  religious  service  in 
Vienne  on  the  day  of  the  Epiphany,  feriarum  die  quern  cele- 
hrantes  mense  januario  christiani  Ejpiphania  dictitant.  The 
Council  of  Saragossa  (380)  mentions  it  also  (c.  4)  as  a 
very  high  festival.^ 

At  Eome  and  in  Africa  the  festival  of  the  6th  of  January 
was  as  little  known  as  that  of  the  25th  of  December  among 
the  Orientals.*  The  Epiphany  does  not  occur  in  the  Philo- 
calian  Calendar,  and  the  Donatists  did  not  keep  it.  St. 
Augustine  reproaches  them  with  this  in  terms  which  imply 
that  the  festival  had  been  imported  from  the  East,  quia  nee 
unitatem  amant,  nee  orientali  ecclesiae  .  .  .  communicant.^ 
The  two  festivals  were  accepted  everywhere  in  the  West 
from  the  beginning  of  the  fifth  century,  except  among  the 
Donatists. 

It  is  thus  clear  that  towards  the  end  of  the  third  century 
the  custom  of  celebrating  the  anniversary  of  the  birth  of 
Christ  had  spread  throughout  the  whole  Church,  but  that 
it  was  not  observed  everywhere  on  the  same  day.  In  the 
West  the  25th  of  December  was  chosen,  and  in  the  East 
the  6th  of  January.  The  two  customs,  distinct  from  each 
other  at  first,  came  finally  to  be  combined  so  that  the  two 
festivals  were  universally  observed,  or  almost  so. 


*  Kuinart's  edition,  cap.  2. 
2  xxi.  2. 

*  "  A  svi.  kal.  jan.  usque  in  diem  Epiplianiae  qui  est  viii.  id.  jan. 
continuis  diebus,  nulli  liceat  de  ecclesia  abseutare."  If  the  festival  of  tbe 
25th  of  December  had  been  observed  iu  Spain  at  this  date,  it  ought, 
apparently,  to  have  been  mentioned  in  this  canon. 

*  St.  Epiphanius  (Haer.,  li.  16,  2 ' ,  Ex;p.  Fidei,  22)  is  exclusively  for 
the  6th  of  January. 

s  Sermon  202. 


THE   CHEISTIAN  FESTIVALS.  261 

What  were  the  influences,  we  may  ask,  which  led  to  the 
adoption  of  these  dates  ?  Several  answers  have  been  pro- 
posed, which  I  will  here  enumerate. 

First,  the  Saturnalia,  of  the  Eoman  Calendar  were  con- 
sidered to  have  been  a  determining  motive.  An  endeavour 
was  made,  it  was  thought,  to  turn  away  the  faithful  from 
the  observation  of  this  popular  festival  by  dnecting  their 
piety  to  the  remembrance  of  Christ.  This  motive  must  be 
discarded,  for  there  is  no  coincidence  between  the  two 
festivals.  The  Saturnalia  began  on  the  17th  of  December, 
and  were  not  prolonged  beyond  the  23rd. 

A  bett-er  explanation  is  that  based  on  the  festival  of  the 
Natalis  Invidi,  which  appears  in  the  Pagan  Calendar  of 
the  Philocalian  collection  under  the  25th  of  December.  The 
Invictus  is  the  Sun,  whose  birth  coincides  with  the  winter 
solstice,  that  is,  with  the  25th  of  December,  according  to  the 
Eoman  Calendar.  The  worship  of  Mithras,  or,  speaking 
more  generally,  of  the  Sun,  was  widespread  and  popular  in 
the  third  and  fourth  centuries.  One  is  inclined  to  believe 
that  the  Eoman  Church  made  choice  of  the  25th  of 
December  in  order  to  enter  into  rivalry  with  Mithraism.^ 
This  reason,  however,  leaves  unexplained  the  choice  of  the 
6th  of  January.  The  following  solution  has  the  advantage 
of  explaining  both  festivals  at  the  same  time. 

The  date  of  the  birth  of  Christ  was  fixed  by  taking  as 
a  starting-point  that  which  was  believed  to  be  the  day 
of  His  death. 

The  latter  date  cannot  be  determined  with  historical 
accuracy.  The  information  given  in  the  Gospels  and  fur- 
nished by  tradition  is  insufficient  to  enable  us  to  come  to  a 
definite  solution  of  the  question.  Attempts  were  made, 
however,  at  an  early  date  to  solve  the  problem.  Clement  of 
Alexandria^  mentions    certain   private   calculations    which 

*  See  the  texts  quoted  by  Mommsen  {Corp.  Inscr,  Lat.,  vol.  i.  p.  410. 

*  Loc.  cit. 


262       CHEISTIAN  WOESHIP:   ITS   OEIGIN  AND   EVOLUTION. 

resulted — as  far  as  the  day  was  concerned — in  assigning  the 
21st  of  March  or  the  13th  or  19th  of  April  for  the  day  of 
Christ's  death.  The  De  Pascha  Computus,  previously  re- 
ferred to,  gives  the  9th  of  April.  Lactantius  ^  assigns  it  to 
the  23rd  of  March,  but  a  solution  more  generally  accepted 
makes  it  the  25th.  TertuUian  is  the  first  to  mention  the 
subject ;  he  says  : — Passio  perfeda  est  sub  Tiherio  Caesare, 
consulibus  Rulellio  Gemino  et  Fufio  Gemino  [29],  mense 
martio,  temporihus  Paschae,  die  viii.  kal.  april,  die  prima 
azymorum.^  Hippolytus,  in  his  Paschal  Table,  refers  the 
Passion  of  Christ  to  a  year  in  which  the  14th  of  Msan 
fell  on  Friday,  the  25th  of  March.  In  his  Commentary  on 
Daniel  ^  he  definitely  assigns  the  Passion  to  Friday,  the  25th 
of  March,  in  the  consulate  of  the  two  Gremiui.  The  Philo- 
calian  Catalogue  of  the  Popes  gives  the  same  day  and  year. 
It  must  be  remembered  that  both  the  Cycle  of  Hippolytus 
and  the  Philocalian  Catalogue  are  based  upon  official  docu- 
ments, and  that  they  may  be  regarded  as  indicating  the 
Eoman  ecclesiastical  reckoning.  This  same  date — the  25th  of 
March — appears  also  in  certain  Acts  of  Pilate,  which,  about 
the  beginning  of  the  fourth  century  at  latest,  were  widely 
known,  and  enjoyed  a  considerable  reputation.  It  was  from 
this  document,  which  was  well  known  throughout  Asia 
Minor,  that  the  Quartodecimans  of  Phrygia  obtained  their 
date  of  the  25  th  of  March  for  Easter.  In  Cappadocia  the 
adherents  of  this  sect  were  divided  as  to  the  fixing  upon  the 
25th  of  March,  or  the  14th  of  Msan,  but  they  were  at  one 
in  refusing  to  celebrate  Easter  on  a  Sunday.*  In  the  fifth 
and  sixth  centuries  the  traditional  date  of  the  25th  of  March 
was  so  firmly  established  in  Gaul,  that  it  gave  rise  to  not  only 

*  De  moit.  Pers.,  1 ;  Divin.  Inst.,  iv.  10. 

*  Adv.  Judaeos  (written  about  207),  c.  8.  These  dates  are  irreconcilable 
with  each  other.  On  the  25th  of  March,  in  the  year  29,  the  moon  was  in 
its  last  quarter.    The  Passover  could  not  therefore  fall  on  this  day, 

*  Log.  cit.,  p.  247. 

*  Epiphanius,  Haer.,  1.  1 ;  cf.  Philastrius,  Haer.,  58. 


THE   CHRISTIAN   FESTIVALS.  263 

a  celebration  of  the  Passion  of  our  Lord  on  that  day,  but 
also  a  festival  of  His  Eesurrection  on  the  27th  of  the  same 
month,  without  interfering,  however,  with  the  movable  feasts 
of  Good  Friday  and  Easter  Sunday.^ 

These  festival  observances  imply  an  inveterate  tradition. 
We  are  not,  on  this  account,  to  assume  that  this  tradition 
had  an  historical  basis.  The  Passion  certainly  did  not  occur 
on  a  25th  of  March.^  This  date  must  have  been  arbitrarily 
chosen,  or  rather  suggested,  from  its  coincidence  with  the 
(official)  spring  equinox.  The  death  of  Christ  was  thus 
made  to  fall  on  the  same  day  as  that  on  which,  according  to 
an  universal  belief,  the  world  had  been  created. 

This  date  having  once  been  determined,  and  determined, 
too,  from  astronomical  and  symbolical  considerations,  it  was 
not  unnatural  that  it  should  be  used  to  establish  another 
coincidence.  Christ  must  have  lived  upon  earth,  it  was 
thought,  for  only  a  complete  number  of  years.  Praotions 
are  imperfections  which  do  not  fall  in  with  the  demands  of 
a  symbolical  system  of  numbers,  and  hence  they  must  be 
got  rid  of  as  completely  as  possible.  The  Incarnation  must, 
therefore,  like  the  Passion,  have  taken  place  on  the  25th  of 
March,  and  as  the  Incarnation  was  reckoned  from  the  first 
moment  of  the  conception  of  Mary,  the  birth  of  Christ  must 
have  taken  place  on  the  25th  of  December. 

This  explanation  would  be  the  more  readily  received  if 


^  Calendar  of  Perpetuus,  Bishop  of  Tours  (t  circ.  490),  in  Greg.  Tur., 
Eist.  Fr.,  X.  31 ;  Hieronymian  Martyrology,  25th  and  27th  of  March.  Cf. 
Martin  de  Braga,  Be  Pasclia  1  (Migne,  Fat.  Lat.,  vol.  xxxii.  p.  50):  "A 
plerisque  Gallicanis  episcopis  usque  ante  nou  multum  tempus  custoditum  est 
ut  semper  viii.  kal.  april.  diem  Paschae  (inexact)  celebrarent,  in  quo  facta 
Christi  resurrectio  traditur."  There  is  some  confusion  here.  Passio  should 
be  read  for  resurrectio,  unless  Martin  meant  to  write  vi.  kal.  in  place  of 
viii.  kal. 

2  In  the  years  29  and  35  the  25th  of  March  fell  on  a  Friday,  but  this 
Friday  could  not  have  been  either  the  day  of  the  Jewish  Passover,  or  the 
day  following  it.  The  age  of  the  moon  is  opposed  to  this.  In  the  interval 
between  the  years  29  and  35,  the  25th  of  March  does  not  occur  on  a  Friday, 


264       CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

we  could  find  it  fully  stated  in  some  author.^  Unfortu- 
nately we  know  of  no  text  containing  it,  and  we  are  there- 
fore compelled  to  put  it  forward  as  an  hypothesis,  but  it  is 
an  hypothesis  which  falls  in  with  what  we  may  call  the 
recognised  methods  in  such  matters. 

I  will  adduce,  moreover,  a  coincidence  which  increases 
its  probability.  Up  to  the  present  we  have  been  dealing 
only  with  the  date  of  the  25th  of  December.  That  of  the 
6th  of  April  still  remains  to  be  explained. 

Sozomen^  makes  mention  of  a  sect  of  the  Montanists 
who  celebrated  Easter  on  the  6th  of  April  in  place  of  the 
25th  of  March,  because  the  world  having  been  created  at 
the  equinox,  that  is,  according  to  their  reckoning,  on  the 
24th  of  March,  the  first  full  moon  of  the  first  month  took 
place  fourteen  days  later,  that  is,  on  the  6  th  of  April.^  Now, 
between  the  6th  of  April  and  the  6th  of  January  there  are 
just  nine  months,  the  same  interval  as  between  the  25th 
of  March  and  the  25th  of  December.  The  Greek  day  for 
the  observance  of  the  Nativity,  the  6th  of  January,  is  thus 
found  to  be  connected  with  a  paschal  computation,  based 
on  astronomical  and  symbolical  considerations  exactly  similar 
to  those  from  which  we  have  endeavoured  to  deduce  the 
date  of  the  25th  of  December. 

It  is  possible,  from  what  has  preceded,  that  the  date 

•  It  is  indeed  found,  but  at  too  late  a  date,  that  is,  ■when  the  festival 
of  the  Nativity  had  been  observed  for  a  long  time.  Thus  St.  Augustine 
blames  the  Jews  for  having  transgressed  against  the  command  non  coques 
agnum  in  lade  matris  suae.  The  lamb  is  Jesus  Christ,  crucified  the  25th  of 
March,  that  is,  on  the  same  day  in  which  His  mother  began  to  have  milk : 
'  Dicuntur  enim  feminae  ex  quo  conceperint  lac  coUigere  "  (Jn  Heptat.,  ii.  90). 

2  H.  K,  vii.  18. 

'  This  reasoning  would  not  be  conclusive  for  the  date  of  the  Passion, 
an  event  separated  from  the  Creation  by  an  interval  of  some  thousands  of 
years;  but  it  is  understood  that  the  Passover  of  Christ,  being  the  true 
Passover,  must  fall  due  at  typical  maturity  reckoned  from  the  origin  of 
all  things.  The  Passion  could  not  possibly  have  taken  place  on  the  6th  of 
April ;  for  no  Friday,  the  6th  of  April,  can  be  found  in  the  interval  of  years 
from  which  we  have  to  choose,  as  coinciding  with  the  full  moon. 


THE   CHEISTIAN  FESTIVALS.  265 

for  the  birth  of  Christ  was  fixed  from  the  assumed  starting- 
point  of  His  Passion.  Among  all  the  solutions  proposed 
this  seems  to  me  the  most  satisfactory,  but  I  would  not 
venture  to  say,  in  regard  to  the  25th  of  December,  that  the 
coincidence  of  the  Sol  novus  exercised  no  direct  or  indirect 
influence  on  the  ecclesiastical  decisions  arrived  at  in  regard 
to  the  matter. 

The  festival  of  Christmas  is  at  the  present  day^  cha- 
racterised in  the  Eoman  use  by  the  celebration  of  three 
Masses ;  one  at  cockcrow,  i.e.  before  daylight  {ad  galli 
cantum),  another  at  dawn,  and  the  third  in  the  morning. 
This  custom  was  in  existence  as  early  as  the  end  of  the 
sixth  century,  and  St.  G-regory  mentions  it  in  one  of  his 
homilies."  It  arose  as  follows.  At  the  beginning  of  the 
fifth  century  there  was  only  one  Mass — that  of  the 
morning — and  it  was  celebrated  at  St.  Peter's.  Pope  Celes- 
tine  received,  on  the  morning  of  Christmas  Day,  431,  the 
imperial  letters  which  informed  him  of  the  result  of  the 
Council  of  Ephesus,  and  he  caused  them  to  be  read  "  at 
the  assembly  of  all  the  Christian  people,  at  St.  Peter's."  * 
Celestine's  successor,  Xystus  [Sixtus]  III.,  rebuilt  the  Liberian 
Basilica  on  the  Esquiline,  and  dedicated  it  to  St.  Mary.  It 
is  only  from  that  time  forward  that  we  hear  of  a  Station  or 
nocturnal  Mass  on  Christmas  Day,  and  it  has  always  been 
celebrated  in  that  church.  Here,  I  believe,  we  have  an  imita- 
tion of  the  use  at  Jerusalem,  which  permitted  a  night  Station 
at  Bethlehem  and  a  day  Mass  in  Jerusalem  itself.  The  Basilica 
of  Santa  Maria  Maggiore  was,  as  it  were,  the  Koman  equiva- 
lent of  Bethlehem,  and  later  on  a  Praesepe  [manger  or  creclie\, 

1  Before  the  sixth  century  it  was  not  the  custom  at  Eome  to  sing  the 
Gloria  in  excelsis  except  at  the  Feast  of  Christmas,  and  then  only  at  the 
nocturnal  Mass  (see  infra).  It  is  to  Pope  Symmachus  (498-514)  that  we 
owe  its'use  on  Sundays  and  festivals  (of.  supra,  p.  166). 

^  Horn.  viii.  1. 

»  Jaffe,  386. 


265a    christian  worship  :  its  origin  and  evolution. 

on  the  model  of  that  of  Palestine,  was  established  there. 
With  regard  to  the  Mass  at  dawn,  it  was  originally  in  honour 
of  Sfc.  Anastasia  of  Sirmium,  a  saint  who  became  popular 
at  Constantinople  after  the  translation  of  her  relics  under 
the  Patriarch  G-ennadius  (458-471).  The  Byzantine  colony, 
which  from  the  middle  of  the  sixth  century  had  grown  up  at 
Eome,  established  this  new  cult  in  the  old  titulus  Anastasiae, 
a  church  situated  at  the  foot  of  the  Palatine.  As  this 
building  constituted  a  sort  of  special  metropolitan  church 
for  the  G-reek  quarter,  and  was  in  close  proximity  to  the 
official  staff  of  the  Palatine,  the  festival  of  St.  Anastasia 
assumed  an  extraordinary  importance,  and  continued  to  be 
observed  in  spite  of  its  coinciding  with  the  celebration  of 
Christmas.  A  third  Station  was  thus  formed,  and  was 
intercalated  between  the  two  others.  In  other  places  than 
Rome,  where  there  was  neither  a  church  of  St.  Anastasia 
nor  a  Byzantine  colony,  no  reason  existed  for  celebrating  a 
solemn  Mass  on  the  anniversary  of  the  Martyr  of  Sirmium.^ 
The  custom  of  having  three  Masses  was,  however,  preserved ; 
but  the  Mass  at  dawn,  like  the  two  others,  was  said  in 
honour  of  our  Lord's  Nativity,  and  St.  Anastasia  no  longer 
figures  in  it,  except  in  a  mere  commemoration.^ 

1  It  is  a  somewhat  remarkable  fact  that  this  Byzantine  cultus  should 
have  succeeded  in  establishing  itself,  notwithstanding  the  dominant  claims 
of  the  festival  of  Christmas.  Various  Eoman  saints  also,  of  whom  the  best- 
known  was  St.  Eugenia,  had  their  anniversaries  on  the  25th  of  December, 
and  they  are  still  marked  in  the  Leonine  Sacramentary,  but  in  course  of 
time  they  were  all  eliminated. 

-  On  this  subject,  cf.  my  work  on  the  Church  of  St.  Anastasia  in  the 
Melanges  de  VEcole  frangaise  de  Rome,  vol.  vii.  (1887)  p.  405,  et  seq.,  cf.  also 
G.  Bonnacorsi,  11  Natale,  Eome,  1903. 


THE   CHKISTIAN   FESTIVALS.  265b 

2.  The  Festivals  after  Christmas. 

The  festival  of  the  Nativity  having  been  once  fixed, 
there  were  associated  with  it,  and  that  too  from  an  early 
date,  certain  commemorations  connected  with  the  greatest 
saints  of  the  New  Testament.  St.  Gregory  of  Nyssa,  in 
his  funeral  oration  over  St.  Basil,  preached  at  the  Cap- 
padocian  Cajsarea  in  379,  states  that  it  was  customary  after 
Christmas  and  before  the  1st  of  January  to  celebrate  the 
festivals  of  St.  Stephen,  St.  Peter,  St.  James,  St.  John,  and 
St.  Paul.  This  statement  is  confirmed  by  the  Syriac 
Menologion  published  by  Mr.  Wright  from  a  manuscript 
of  the  date  412.^  I  have  made  a  study  of  the  text  of  the 
latter,  and  have  shown  that  it  is  merely  an  abridgment 
of  a  Greek  Martyrology  of  Asia  Minor,  of  which  a  more 
complete  form  was  embodied  in  the  Latin  compilation 
called  the  Hieronymian  Martyrology.  The  Greek  Mar- 
tyrology must  have  been  drawn  up  within  the  last  three 
decades  of  the  fourth  century ;  it  is  even  possible  that  the 
first  redaction  may  have  been  a  little  earlier.^  It  is,  there- 
fore, in  the  main,  of  the  same  date  and  country  as  St.  Basil 
and  St.  Gregory  of  Nyssa.  There  is  nothing  to  prove,  how- 
ever, that  the  festivals  which  we  are  about  to  mention  were 
inscribed  in  it  from  the  beginning.  We  have  on  this  point 
merely  the  testimony  of  the  Syriac  abridgment,  of  which  the 
provenance  was  Edessa,  or  some  other  oriental  locality,  where 
Syriac  was  the  current  language  in  ecclesiastical  use.  The 
following  are  the  days  after  Christmas  which  it  contains  ^  : — 

'  Journal  of  Sacred  Lit.,  vol.  viii.,  London,  1865-66,  pp.  45,  423. 

'  Les  Sources  du  Martyrologe  Hi€ronymien,  in  the  Melanges  de  I'Ecole  de 
Eome,  1885.  Since  the  appearance  of  the  first  edition  I  have  published  this 
Syriac  Menologion  in  the  Acta  SS.  Novembris,  vol.  ii.  p.  [lii.]. 

'  I  follow  here  the  Syriac  Menologion.  In  the  Hieronymian  Martyrology 
the  festivals  of  St.  Peter  and  St.  Paul  have  been  transferred,  according  to 
Koman  custom,  to  the  29th  of  June 


266       CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND  EVOLUTION. 

December  26,  St.  Stephen. 

„         27,  SS.  James  and  John. 
28,  SS.  Peter  and  Paul. 

The  coincidence  is  complete.  It  is  not,  moreover,  an 
isolated  instance.  The  Nestorian  and  Armenian  Churches 
furnish  in  their  respective  calendars  evident  traces  of  the 
same  custom.  The  Armenians  have  not  the  festival  of 
Christmas  in  their  calendar,^  yet,  before  they  begin  on  the 
29th  of  December  to  make  immediate  preparation  for  the 
observance  of  the  Epiphany,  they  celebrate  the  four  follow- 
ing festivals : — 

December  25,  St.  David,  and  St.  James,  the  brother  of 
the  Lord.2 
„  26,  St.  Stephen. 

27,  SS.  Peter  and  Paul. 
„  28,  SS.  James  and  John. 

The  Nestorian  Calendar  arranges  these  festivals  some- 
what differently.  The  custom  in  that  Church  is  to  com- 
memorate saints  on  a  Friday.     The  order  is  as  follows : — 

1st  Friday  after  the  Epiphany,  St.  John  Baptist. 
2nd       „  „  „  SS.  Peter  and  Paul. 

3rd        „  „  „  The  Four  Evangelists.^ 

4th        „  „  „  St.  Stephen. 

'  The  Uniat  Armenians  have  adopted  this  festival,  but  they  still  con- 
tinue to  celebrate  the  four  festivals  I  have  mentioned,  and  that  also  in 
the  same  order,  except  that  SS.  David  and  James  are  placed  before 
Christmas. 

"  These  two  saints  are  introduced  here  as  relations  of  Christ.  David  is 
OeoTTaToip,  and  James  aBeXcpodeos.  Photius  (Bibl.  Cod.,  275)  speaks  of  a 
sermon  by  Hesychius  of  Jerusalem  (fifth  century)  in  honour  of  James,  the 
brother  of  the  Lord,  and  of  David,  "  ancestor  of  God."  It  is  certain  that 
this  festival  is  of  Palestinian  origin.  Cosmas  Indicopleustes  testifies  that 
it  "was  still  celebrated  in  his  time  at  Jerusalem  (Migne,  Pat.  Gr.,  vol. 
Ixxsviii.  p.  197). 

^  This  festival  is,  I  think,  a  transformation  of  the  primitive  festival  of 
the  two  sons  of  Zebedee.     St.  John  must  have  attracted  to  him  the  three 


THE   CHRISTIAN   FESTIVALS.  267 

It  is  manifest  that  these  anniversary  dates  were  fixed 
arbitrarily,  and  that  there  was  no  historical  support  for 
their  adoption.  St.  James,  son  of  Zebedee,  is  the  only 
one  among  them  whose  death  may  be  assigned  to  one 
period  of  the  year  more  than  another.  But,  he  was  beheaded 
about  the  time  of  the  Passover,^  and  not  in  the  month  of 
December. 

The  most  ancient  of  these  festivals  are  those  given 
in  the  list  of  St,  Gregory  of  !N"yssa  and  in  the  Syriac 
Menologion.  The  festival  of  St.  Stephen  goes  back,  as  we 
know,  to  a  period  considerably  earlier  than  that  of  the 
discovery  of  his  tomb,  which  took  place  in  415,  and  gave 
a  great  impulse  to  his  commemoration.  It  is  mentioned, 
moreover,  in  the  Apostolic  Constitutions.^  All  Western 
calendars  and  liturgical  books,^  from  the  fifth  century 
onwards,  give  this  festival  with  its  Eastern  date.* 

The   festival    of    the   27th    of  December    was   at  first 

other  evangelists,  and  the  festival  having  thus  changed  its  character, 
St.  James  would  have  been  omitted.] 

^  Acts  sii.  1-5. 

^  viii.  33.  The  day  is  not  noted,  but  it  could  only  have  been  on 
the  26th  of  December. 

^  The  Leonian  Sacramentary  presents  an  apparent  anomaly.  In  this 
collection,  ■which  is  in  much  disorder,  the  Masses  in  honour  of  St.  Stephen, 
the  first  martyr,  instead  of  being  placed  at  the  26th  of  December,  are  ranged 
under  the  rubric  of  the  2nd  of  August,  along  with  the  Pope,  St.  Stephen.  It 
is,  doubtless,  because  of  the  identity  of  the  name  of  the  Pope  and  the  deacon, 
that  the  festival  of  the  Invention  of  the  body  of  St.  Stephen  (August  3)  has 
its  origin.  This  festival  is  noted  in  the  Hieronymian  Martyrology,  but  not 
in  all  the  manuscripts.  Its  interpolation,  therefore,  could  have  only  been 
made  so  far  back  as  the  revision  of  Auxerre  (jairc.  595).  No  ancient 
liturgical  work,  Latin,  Galilean,  or  Koman  (except  the  Leonian  Sacra- 
mentary), contains  a  festival  of  the  deacon,  St.  Stephen,  in  the  month  of 
August.  On  the  other  hand,  the  festival  of  the  avaKoixiZ^  tS>v  Xei^dvwv  rov 
ayiov  'S,re<pdvov  appears  on  the  2nd  of  August  in  the  Byzantine  Calendars, 
at  least  from  the  end  of  the  tenth  century  (Martinov,  Annus  Ecclesiasticus 
Graeco-SlaviGus,  p.  192).     It  is  also  celebrated  by  the  Armenians. 

*  The  Church  of  Constantinople  transfers  it  to  the  27th,  for  it  assigns 
the  day  after  Christmas  to  the  commemoration  of  the  Blessed  Virgin  and 
St.  Joseph. 


268       CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

commemorative  of  both  St.  James  and  St.  John.  It  is  in- 
serted as  such  in  the  Carthage  Calendar,  the  Hieronymian 
Martyrology,  and  the  Gallican  liturgical  books.  In  this, 
as  in  many  other  respects,  the  Gallican  usage  agrees  with 
the  Oriental. 

At  Eome,  on  the  other  hand,  the  commemoration  of 
St.  John  alone  was  adopted.  At  Constantinople  the  two 
apostles  were  transferred  to  two  other  days  in  the  calendar. 

As  for  the  apostles  Peter  and  Paul,  their  common 
festival  was  celebrated  in  the  "West  on  the  29th  of  June, 
a  practice  which  goes  back  at  least  to  the  time  of  Con- 
stantiue.  The  Eastern  anniversary  of  these  saints,  the 
28th  of  December,  could  not  disturb  such  a  deeply  rooted 
tradition.  At  Constantinople  also  the  Eoman  date  was 
adopted  from  an  early  period.^  In  other  Eastern  countries 
it  was  found  practicable  to  combine  them.^ 

The  festival  of  the  Holy  Innocents  must  have  been 
instituted  at  an  early  date,  that  is,  some  time  in  the  fifth 
century.  It  is  found  on  the  28th  of  December  in  all  the 
ancient  Latin  calendars  and  liturgical  books  from  the  sixth 
century^  onwards.  The  Church  of  Constantinople  has  also 
this  festival,  but  places  it  a  day  later,  that  is,  on  the  29th  of 
December.* 


1  Cod.  Theod.,  sv..  v.,  5 ;  the  law  belongs  to  the  year  425 ;  its  terms 
are  sooiewhat  vague,  but  they  seem  to  point  to  the  festival  of  the  month 
of  June.  It  was  celebrated  at  Constantinople  at  the  end  of  the  fifth 
century  (Theod.  Lect.,  ii.  16). 

2  The  festival  was  still  celebrated  at  Jerusalem  in  the  month  of  December^ 
in  the  seventh  century,  as  we  learn  from  a  homily  of  Bishop  Sophroniua 
(Migne,  Pat.  Gr.,  vol.  Ixxxvii.  p.  3361).  The  festival  of  St.  Stephen 
took  place  on  the  27th,  and  that  of  the  apostles  Peter  and  Paul  on 
the  28th. 

'  My  remarks  here  are  about  the  festival,  and  not  of  the  mention  of  the 
Innocents  in  hymns,  as  in  Prudentius,  or  in  homilies,  as  in  those  of  St. 
Peter  Chrysologus. 

*  The  term  Innocmts  is  peculiar  to  Eoman  liturgical  language.  The 
Calendar  of  Carthage  and  the  Gallican  books  employ  the  word  Infantes. 


THE   CHRISTIAN   FESTIVALS.  269 

3.  TJie  Festivals  of  the   Virgin  and  of  St.  John  Baptist. 

We  have  seen  that  the  Armenian  Calendar  provides  in 
the  last  days  of  December  for  a  special  festival  in  honour  of 
the  two  relatives  of  Christ,  King  David,  and  James,  "the 
brother  of  the  Lord."  The  person  who  has  in  this  respect 
an  incontestable  right  to  a  special  commemoration  among 
the  festivals  of  the  IsTativity  is  assuredly  the  Blessed  Virgin. 
We  need  not,  therefore,  be  astonished  that  her  festival  finds  a 
place  immediately  after  Christmas  in  the  ISTestorian  Calendar. 
A  similar  festival  appears  also  in  the  Coptic  Calendar  on  the 
16th  of  January,  almost  immediately  after  the  solemnities 
of  the  Epiphany,  which  came  to  an  end  on  the  14th. 

In  Gaul  also  we  find,  in  the  sixth  century,  a  festival 
of  the  Blessed  Virgin  in  the  month  of  January :  mediante 
mense  tmdecimo,  says  Gregory  of  Tours.-^  The  Hieronymian 
Martyrology,  in  its  revised  Auxerre  form  {circ.  595),  assigns 
this  festival  to  the  18th  of  January.^  It  appears  also 
in  the  liturgical  books  in  this  part  of  the  calendar,  but  with 
somewhat  less  precision. 

Her  festival  was  celebrated  in  Spain,  but  at  various 
dates  in  various  places.  The  tenth  Couneil  of  Toledo  (656) 
enjoins  a  fixed  and  universal  date,  the  18th  of  December, 
eight  days  before  Christmas.^ 

1  Glor.  Mart,  8.  There  is  no  earlier  attestation  as  far  as  Gaul  is 
concerned.  The  festival  does  not  appear  in  the  Calendar  of  Perpetuus 
(Greg.  Tur.,  Hist.  Fr.,  x.  31). 

2  In  the  Luxeuil  Lectionary  it  follows  the  2nd  Sunday  after  Epiphany, 
before  the  festival  of  Cathedra  Petri,  which  was  then  celebrated  on  the 
18th  of  January.  In  the  Missale  OotMcum  it  occurs  between  Epiphany 
and  St.  Agnes  (21st  January) ;  in  the  Sacramentary  of  Bobbio,  between 
Epiphany  and  Lent,  with  (and  after)  the  festival  of  the  Chair  of  St.  Peter. 
The  Hieronymian  Martyrology  gives  the  two  festivals  on  the  same  day. 

*  Can.  1.  From  the  terms  employed  by  the  council  it  has  been  wrongly 
inferred  that  it  was  cognisant  of  the  festival  of  the  25th  of  March  as  in  vogue 
in  certain  Churches.     This  was  not  the  case.     The  council  confined  itself 


270       CHKISTIAN   WOKSHIP:   its   ORIGIN  AND   EVOLUTION. 

The  Church  of  Eome  seems  to  have  celebrated  no 
festival  of  the  Virgin  before  the  seventh  century,  when 
it  adopted  the  four  Byzantine  festivals,  of  which  I  will 
speak  presently.^ 

The  Gospel^  furnishes,  in  regard  to  the  festival  of 
St.  John  Baptist,  a  fragment  of  information  which  has  not 
been  neglected.  The  birth  of  the  Forerunner  of  our  Lord 
must  have  preceded  that  of  the  Saviour  by  six  months. 
I  suspect,  notwithstanding,  that  the  festival  of  the  24th 
of  June  was  preceded,  at  least  in  the  East,  by  another 
commemoration,  which  was  observed  about  Christmastide. 
We  have  seen  what  the  Nestorian  use  was  in  this  respect, 
and  we  find  that  in  the  Armenian  Church  also  the  festival 
of  the  Forerunner  of  our  Lord  was  the  first  which  was 
observed  after  Epiphany.^  The  Calendar  of  Perpetuus, 
Bishop  of  Tours  (461-490),  places  the  Natale  S.  JoTiannis 
between  the  Epiphany  and  Cathedra  Petri,  that  is,  exactly 
at  the  same  period  in  the  year.^ 

This  festival  was  replaced  later  on  by  another,  that  of 
the  Passion,  or  Decollation  of  St.  John,  observed  on  the 
29th  of  August,  which  was  adopted  in  Galilean  regions  and 
in  Constantinople  before  it  was  followed  at  Piome.^ 

to  stating  that  this  date,  whicli  is  that  of  the  Incarnation,  would  be  most 
suitable  for  the  festival  of  the  Blessed  Virgin,  but  that  the  exigencies  of 
Lent  and  of  the  paschal  festivals  did  not  allow  of  its  adoption. 

1  See,  however,  what  is  said  on  page  273  of  the  significance  of  the  festival 
of  the  1st  of  January  at  Eome. 

2  St.  Luke  i.  36. 

^  Nilles,  Kalend.  Manua  le,  vol.  ii.  pp.  564,  566. 

*  In  the  Calendar  of  Carthage,  under  the  27th  of  December  we  read,  S. 
Johannis  Baptistae  et  Jacohi  Apostoli  quern  Serodes  occidit,  but  we  have 
every  reason  to  believe  that  this  was  an  error  of  the  copyist,  who  read 
Baptistae  in  place  of  Evangelidae. 

^  For  Constantinople  see  Martinov,  Annus  Eccl.  Graeco-Slavicus,  p.  210. 
In  the  Hieronymian  Martyrology  and  the  Gelasian  Sacramentary  the 
festival  is  placed  on  the  29th  of  August.  All  the  G-allican  liturgical  books 
have  a  Mass  for  the  Passion  of  St.  John,  which  they  place  at  a  greater  or 
less  distance  after  that  of  the  Nativity  of  the   same   saint,  but   without 


THE   CHRISTIAN   FESTIVALS.  271 

As  for  the  festival  of  the  24th  of  June,  it  appears  to 
have  been  of  Western  origin,  like  that  of  the  25th  of 
December.^  The  earliest  witness  to  its  observance  is  to 
be  found  in  the  sermons  of  St.  Augustine.^  From  the 
middle  of  the  fifth  century  onwards  the  existence  of  this 
festival  is  attested  in  all  our  sources  of  information  as 
to  Western  usages.  It  appeared  also  at  a  very  early  date 
at  Constantinople  and  in  the  Byzantine  East.  There  were, 
however,  places  in  which  the  ancient  festival  of  January 
held  its  own  against  the  innovation.  The  Calendar  of 
Tours,  belonging  to  the  sixth  century,  represents  a  kind 
of  compromise ;  the  Natale  of  St.  John  is  still  retained 
in  the  month  of  January,  but  the  festival  of  June  is  also 
adopted,  and,  strange  to  say,  as  the  anniversary  of  the  Passio 
of  the  saint. 

The  festivals  of  the  Blessed  Virgin,  as  they  are  now 
observed  both  in  the  Latin  and  Greek  Churches,  have  a 
different  origin  and  a  different  history  from  that  of  the 
primitive  commemoration  which  I  have  just  dealt  with. 

The  most  ancient  of  these  is  that  of  the  Presentation 
of  Christ  in  the  Temple,  which  is  generally  called  in 
the  West   the  festival   of  the   Purification  of  the  Blessed 


precisely  indicating  the  date.  The  genuine  Eoman  books  have  no  mention  of 
this  festival :  its  appearance  in  the  Gelasian  Sacramentary  is  an  indication 
of  one  of  the  many  revisions  by  Gallican  hands  to  which  this  collection  has 
been  subjected. 

*  It  is  to  be  noted  that  the  festival  is  on  the  2-lth,  and  not  the  25th 
of  June ;  and  we  may  well  ask  why  the  latter  figure  was  not  adopted,  since 
it  would  have  given  the  exact  interval  of  six  months  between  the  Baptist 
and  Christ.  The  reason  is  that  the  calculation  was  made  according  to 
the  Eoman  Calendar ;  the  24th  of  June  is  the  viii.  hal.  jul.,  just  as  the  25th 
of  December  is  viii.  hal.  jan.  At  Antioch,  where  the  calculation  was  made, 
from  the  beginning  to  the  end  of  the  month  the  25th  would  undoubtedly 
have  been  chosen. 

*  Serm.  196  and  287.  It  is  not  to  be  found  in  either  the  Philocalian 
Calendar,  or  in  that  of  Polemius  Silvius  (448).  Owing  to  the  present  con- 
dition of  the  Syriac  Menologion,  we  cannot  say  whether  it  was  there  or  not. 


272       CITEISTIAN  WOESHIP:   ITS   OEIGIN   AND   EVOLUTION. 

Virgin*  Its  date  results  from  that  assigned  to  the  birth  of 
Christ,  which  it  must  follow  at  an  interval  of  forty  days. 
The  first  notice  we  have  of  its  institution  is  in  the  second 
half  of  the  fourth  century,  and  that  too  in  Jerusalem,  The 
Peregrinatio  of  Etheria  (Silvia)  describes  it  under  the  name 
Quadragesimae  de  Epiphania.  As  the  festival  of  Christmas 
had  not  yet  been  adopted  there,  the  Presentation  was  celebrated 
on  the  fortieth  day  after  the  Epiphany,  that  is,  on  the  14th 
of  February,^  In  the  description  of  the  festival  furnished  by 
Etheria,  we  remark  no  indication  of  a  special  association  with 
the  Blessed  Virgin.  An  edict  of  Justinian,  of  the  date  542,^ 
enjoins  the  solemnisation  of  this  festival  at  Constantinople. 

The  observance  of  the  festival  of  the  Annunciation,  on  the 
25th  of  March,  is  attested  by  the  Chronicon  Paschale  (first 
half  of  the  seventh  century),  which  speaks  of  it  {ad  ann. 
5506)  as  an  established  institution.^  Like  the  preceding 
festival,  this  is  also  dependent  on  that  of  Christmas. 

About  the  time  of  the  Council  in  Trullo  (692),  which 
mentions  all  four  festivals,  a  document  at  Eome  attested, 
not  only  to  the  observance  of  the  two  preceding  festivals, 
but  also  to  two  other  commemorations  of  the  Blessed  Virgin, 
viz.  that  of  her  Nativity  (8th  September),  and  that  of  her 
Bormitio  (15th  August).*  These  four  festivals  are  recorded 
in  the  Gelasian  Sacramentary  at  the  beginning  of  the  eighth 
century.  They  had  passed,  therefore,  into  Pioman  usage  as 
early  as  the  seventh  century.^     I  am  unable  to  say,  or  even 

*  [An  early  Greek  form  of  the  Ave  Maria,  probably  for  use  on  thia 
festival,  will  be  found  on  p.  546. — Tr.] 

^  This  is  the  date  adopted,  and  for  the  same  reason,  in  the  Armenian 
Calendar. 

^  Theophanius,  a.m.  6034. 

'  There  is  a  homily  of  St.  Sophronius,  Bishop  of  Jerusalem,  on  the 
Mystery  of  the  Annunciation  (Migne,  Pat.  Gr.,  vol.  Ixxxvii.  p.  3217). 

*  Liber  Pontif.,  vol.  i.  p.  376  (^Li/e  of  Sergius  I.).  It  was  about  this  time 
that  Andreas  of  Crete  delivered  his  homilies  on  the  Nativity,  Annunciation, 
and  Dormitio  of  the  Blessed  Virgin  (Migne,  Pat.  Gr.,  vol.  xcvii.). 

^  It  is  certain  that  they  were  not  yet  in  existence  in  the  time  of  St. 
Gregory.     Not  only  does  he  never  make  mention  of  them,  but  the  same 


THE   CHRISTIAN    FESTIVALS.  273 

to  conjecture,  where  and  how  the  two   dates   the   15  th    of 
August  and  the  8th  of  September  were  arrived  at. 

These  four  festivals  of  the  Blessed  Virgin  Mary  are 
Byzantine  importations.  They  were  introduced  in  the  first 
place  at  Eome.  The  countries  of  the  Gallican  rite  knew 
nothing  of  them  until  they  adopted  the  Eoman  Liturgy.^ 


4.  The  Festival  of  the  1st  of  January. 

The  festival  of  the  Circumcision,  as  we  understand  it,  is 
not  of  Eoman  origin.  There  was,  from  the  seventh  century 
onward,  a  solemn  Station  at  Eome  on  the  1st  of  January  in 
the  basilica  of  St.  Mary  ad  Martyres,  but  the  liturgical  texts 
prescribed  for  this  day  make  no  mention  of  the  Circumcision.^ 
The  official  designation  of  the  festival  was  Oetavas  Domini. 
It  was  a  sort  of  renewal  of  the  solemnity  of  Christmas,  with 
a  special  consideration  of  the  Virgin  Mother.  The  most 
ancient  Byzantine  calendars,^  on  the  other  hand,  give  us  for 

is  true  of  all  the  documents  bearing  on  the  Eoman  usage  prior  to,  or 
considered  to  be  prior  to,  the  seventh  century,  such  as  the  Calendar  of 
Carthage,  the  Leonian  Sacramentary,  etc.  But  what  is  still  more  conclusive, 
these  festivals  were  still  unknown  to  the  Anglo-Say  ^  Church  at  the 
beginning  of  the  eighth  century. 

1  They  do  not  appear  either  in  the  Auxerre  recension  of  the  Hieronymian 
Martyrology,  or  in  the  Gallican  liturgical  books.  An  inscription  (Le 
Blant,  No.  91)  mentions  the  dedication  of  a  church  in  the  diocese  of  Cou- 
tances — the  celebrated  dedication  mime  agudo  medio.  The  church  had 
been  built  in  lionore  Alme  Maria.  It  must  not,  however,  be  assumed  from 
this  that  the  festival  of  the  15th  of  August  was  then  observed  in  Neustria.  The 
festival  in  the  middle  of  August  referred  to  in  the  inscription,  and  described 
as  being  celebrated  every  year  on  the  same  day,  was  not  that  of  the 
Dorm,itio  S.  Mariae,  but  the  dedication  of  the  Church  of  Ham.  This 
dedication  took  place  in  681  (Bull,  des  Antiquaires  de  France,  1886,  p.  287). 

^  This  word  appears,  it  is  true,  in  the  Preface  of  the  Gelasian  Sacra- 
mentary, but  not  as  associated  with  the  commemoration  of  the  circumcision 
of  the  child  Jesus.  It  meant  simply  the  Jews  collectively,  just  as  the  word 
praeputium,  its  antithesis,  meant  the  Gentiles  collectively. 

3  That  of  Morcelli  (Kal.  CP,  Eome,  1788),  attributed  to  the  eighth 
century ;  that  of  Naples  (ninth  century),  the  Menologion  of  Basil,  etc. 


274      CHRISTIAN   WOESHIP:   ITS   OEIGIN   AND   EVOLUTION. 

the  1st  of  January  the  twofold  festival  of  the  Circumcision 
of  Christ  and  of  the  anniversary  of  St.  Basil.  In  ancient 
authorities  on  the  Galilean  custom  the  Circumcision  appears 
alone;  and  it  is  mentioned  at  a  tolerably  early  date,  as, 
for  instance,  at  the  Council  of  Tours  in  567  (can.  17),  in 
the  Auxerre  recension  of  the  Hieronymian  Martyrology 
{circ.  595),  and  in  the  liturgical  books  of  the  seventh  and 
eighth  centuries.^  There  vras,  moreover,  in  countries  of 
the  Galilean  rite  at  this  period  of  the  year  a  solemn  fast, 
which  had  been  instituted  with  the  object  of  turning  away 
the  faithful  from  the  observance  of  certain  riotous  festivals 
celebrated  on  the  1st  of  January. 


6.  The  Festivals  of  the  Holy  Gross.^ 

Holy  Cross  Day,  the  14th  of  September,  like  that  of 
the  Presentation  in  the  Temple,  is  a  festival  of  Palestinian 
origin.  It  was  the  anniversary  of  the  dedication  of  the 
basilicas  erected  by  Constantine  on  the  sites  of  Calvary 
and  the  Holy  Sepulchre.  This  dedication  festival  was 
celebrated  in  335  by  the  bishops  attending  the  Council  of 
Tyre,  who  had  pronounced  upon  St.  Athanasius  the  sentence 
of  deposition.  There  was  associated  wdth  it  also  the  com- 
memoration of  the  discovery  of  the  true  cross.  As  early 
as  the  end  of  the  fourth  century  it  was  celebrated  at 
Jerusalem  with  much  solemnity,  and  attracted  thither  a 
great    concourse   of  bishops,   monks,  and   pilgrims.^    Like 

^  Missale  Goth.,  Sacramentary  of  Bobbio,  and  the  Luxeuil  Lectionary. 

^  In  addition  to  the  tests  referred  to,  consult  Isidore,  De  Off.,  1.  41; 
Cone.  Tot,  iv.,  c.  10. 

'  "Item  dies  encaeniarum  appellantur,  quando  sancta  ecclesia  quae 
in  Golgotha  est,  quam  Martyrium  vocant,  consecrata  est  Deo ;  sed  et  sancta 
ecclesia  quae  est  ad  Anastase,  id  est  in  eo  loco  ubi  Dominus  resurrexit 
post  passionem,  ea  die  et  ipsa  consecrata  est  Deo.    Haruta  ergo  ecclesiarum 


THE   CHEISTIAN   FESTIVALS.  275 

the  festivals  of  Easter  and  Epiphany,  it  lasted  eight 
days.  Erom  Jerusalem  it  passed  to  Constantinople,  and 
at  length  to  Eome,  where  it  was  introduced  as  late  as 
the  seventh  century.^ 

The  Galilean  Churches,  to  which  this  festival  was  un- 
known, had  another  of  the  same  significance,  at  least  in 
regard  to  the  discovery  of  the  true  cross.  They  celebrated 
it  on  the  3rd  of  May.  It  is  found  on  this  date  in 
several  early  manuscripts  of  the  Hieronymian  Martyr- 
ology.^  In  the  two  Galilean  Sacramentaries  of  Autun 
{Missale  Gothicum)  and  Bobbio  respectively  it  appears 
between  the  octave  of  Easter  and  the  Eogation  days, 
without  a  more  precise  indication  of  date.  In  the 
Gelasian  Sacramentary  it  is  noted  on  the  3rd  of  May, 
but,  as  it  is  not  found  in  the  earliest  documents  bearing 
on  the  Eoman  usage — the  Sacramentaries  of  Leo  and  of 
Pope  Adrian — its  presence  here  may  be  attributed  to  a 
Galilean  revision  of  this  text.  It  seems  even  to  have 
been  introduced  into  Gaul  somewhat  late,  that  is,  in  the 
course  of  the  seventh  century,  and  it  is  possible  that  it 
was  not  universally  observed  there  when  the  Eoman  usage 
was  adopted.^     The  assignation  of  the  date  seems  to  have 

sanctarum  encaenia  cum  summo  honore  celebrantur,  quoniam  crux  Domini 
inventa  est  ipsa  die.  Et  ideo  propter  hoc  ita  ordinatum  est,  ut  quando 
primum  sanctae  ecclesiae  suprascriptae  consecrabantur,  ea  dies  esset  qua 
crux  Domini  fuerat  inventa,  et  simul  omni  laetitia  eadem  die  celebrarentur. 
Et  hoc  per  Scripturas  sanctas  invenitur  quod  ea  dies  sit  encaeniarum  qua 
et  sanctus  Salomon  consummata  domo  Dei  quam  aedificaverat,  steterit 
ante  altarium  Dei  et  oraverit,  sicut  scriptum  est  in  libris  Paralipomenon 
(^I'eregrinaiio,  infra,  pp.  522,  576). 

1  Lib.  Pont.,  vol.  i.  p.  37-i. 

2  For  instance,  those  of  Berne  and  Wolfenbiittel,  the  latter  of  the 
year  772,  and  the  former  somewhat  later.  In  the  Epternach  manuscript 
(Parisinus,  10837)  of  the  beginning  of  the  eighth  century  there  is  no 
mention  of  this  festival.  It  is  also  lacking  in  the  Luxeuil  Lectionary, 
and  Gregory  of  Tours  does  not  mention  it  either,  in  a  passage  (GZ.  Mart.,  5) 
where  we  might  expect  to  find  a  notice  of  it. 

*  See  the  preceding  note. 


276      CHRISTIAN   WORSHIP:   ITS    ORIGIN   AND   EVOLUTION, 

been  occasioned  by  the  legend  of  the  invention  of  the  cross, 
in  which  a  certain  Judas-Cyriacus  figured.^ 

6.  St.  Michael  and  the  Maccabees. 

The  only  angel  of  whom  we  find  a  commemoration 
before  the  ninth  century  is  St.  Michael.  Festivals  of 
this  kind  can  be  attributed  only  to  the  dedications  of 
churches.  This  was  the  case,  in  fact,  with  the  Byzantine 
festival  of  the  8th  of  November,  relative  to  the  Church  of 
St.  Michael  in  the  baths  of  Arcadius ;  ^  also  with  the  festival 
of  the  8th  of  May,  relative  to  the  celebrated  sanctuary 
of  Monte  Gargano,  and  with  that  of  the  29th  of  September, 
relative  to  a  church  (destroyed  long  ago)  in  the  suburbs  of 
Eome  at  the  sixth  milestone  on  the  Via  Salaria,  This 
festival  of  St.  Michael  is  the  only  one  of  the  kind  which 
appears  in  the  early  Eoman  liturgical  books.  It  is  found 
in  an  authority  as  early  as  the  Leonian  Sacramentary,  that 
is,  of  the  sixth  century.  The  Galilean  books  and  calendars 
make  no  mention  of  a  day  especially  assigned  to  the 
commemoration  of  St.  Michael  the  archangel. 

The  festival  of  the  Maccabees  (August  1)  seems  to  have 
been  universally  observed  in  the  Church  about  the  fifth 
century.  It  is  mentioned  in  all  the  calendars,  beginning 
with  the  most  ancient  form  of  the  Hieronymian  Martyrology.^ 
It  does  not  occur,  however,  in  any  of  the  Gallican  or  Eoman 
liturgical  books,  except  the  Gelasian  Sacramentary.  The 
commemoration  of  the  Maccabees,  occurring,  as  it  does,  in 
the  kalends  of  August,  must  have  been  eclipsed  by  the 
festival  of  St.  Peter  a  vinculis. 

*  Lib.  Pant.,  vol.  i.  p.  cviii. 

^  Martiuov,  Annus  Eccl.  Graeco-Slavicus,  p.  273. 

*  Syriac  Monologion  (412);  calendars  of  Polemius  Silvius  (448),  and 
of  Carthage  (fifth  to  sixth  century) ;  all  the  manuscripts  of  the  Hieronymian 
Martyrology ;  homilies  of  St.  Gregory  Nazianzen,  St.  Chrysostom,  St. 
Augustine,  St.  Gaudentius  of  Brescia,  St.  Leo,  St.  Csesariua  of  Aries,  etc. ; 
and  the  inscriptions  of  Aries  in  De  Kossi,  Bull.,  1874,  p.  148. 


THE   CHRISTIAN   FESTIVALS.  277 


7.  The  Festivals  of  the  Apostles. 

I  have  already  mentioned  certain  festivals  of  the 
apostles  celebrated  at  Chris  tmastide.  I  proceed  now 
to  deal  with  some  other  festivals  of  the  same  nature, 
confining  myself  to  the  notice  of  those  which  were 
celebrated  at  an  early  date  in  the  West,  The  most 
important  of  these  is  that  of  St.  Peter  and  St.  Paul,  on 
the  29th  of  June.  It  appears  in  the  Philocalian  Calendar 
of  the  year  336,  coupled  with  the  consular  date  258. 
I  have  elsewhere  ^  shown  how  this  date  may  serve  to 
determine  the  origin  of  the  festival.  We  have  here,  not 
the  anniversary  of  the  martyrdom  of  either  of  the  apostles, 
or  of  them  both  together,  but  merely  the  commemoration 
of  the  translation  of  their  relics  to  the  place  called 
ad  Catacumbas,  at  the  third  milestone  on  the  Appian 
Way.  At  the  beginning  of  the  fourth  century,  when  the 
calendar  of  the  Ptoman  Church  was  drawn  up,  from  which 
calendar  the  text  of  the  Philocalian  is  derived,  the  bodies 
of  the  two  apostles  were  still  reposing  in  this  place. 
They  were  removed  from  it  later  on  to  be  deposited  in 
the  basilicas  raised  to  their  honour  by  the  Emperor  Con- 
stantino on  their  original  burying-places  at  the  Vatican 
and  the  Ostian  Way  respectively.  These  translations  brought 
about  no  change  in  the  date  of  the  celebration  of  their 
festival,  the  observation  which  had  doubtless  become  rooted 
in  the  customs  of  the  Christian  population  in  Eome. 

The  same  calendar  contains,  under  the  date  of  the  22nd 
of  February,  a  festival  entitled  Natale  Petri  de  Cathedra. 
It  was  intended  to  be  a  commemoration  of  the  beginning 
of  the  episcopate  or  apostolate  of  St.  Peter.  Its  con- 
nection with  the  festival  of  the  29th  of  June  was  exactly 
the   same  as   that   which  exists  between   the  anniversaries 

'  Lihsr.  Pontif,,  vol.  i.  p.  civ. 


278      CHRISTIAN  WOKSHIP:   ITS   ORIGIlSr  AND   EVOLUTION. 

of  the  natalis  and  of  the  depositio  of  each  bishop — 
anniversaries  which  the  Popes,  at  least,  were  accustomed 
to  commemorate,  and  that,  too,  as  early  as  the  first  half 
of  the  fourth  century.  The  choice  of  the  day  was  not 
suo-o-ested  by  any  Christian  tradition.  The  reason  will 
be  clear  if  we  glance  at  the  ancient  calendars  of  pagan 
Eome,^  wherein  we  see  that  the  22nd  of  February  was 
devoted  to  the  celebration  of  a  festival,  popular  above 
all  others,  in  memory  of  the  dead  of  each  family.  The 
observance  of  this  festival  and  the  participation  in  its 
ceremonies  were  considered  as  a  thing  incompatible  with 
the  profession  of  a  Christian;  but  it  was  very  difficult  to 
uproot  such  ancient  and  cherished  habits.  It  was,  doubt- 
less, to  meet  this  difficulty  that  the  Christian  festival  of 
the  22nd  of  February  was  instituted. 

This  festival  was  of  more  special  interest  to  the 
Church  of  Eome  than  to  others.  Hence  we  see  that 
it  was  never  adopted  in  the  East.  It  has  not  left, 
moreover,  any  trace  in  Africa.^  In  Gaul,  however,  it  is 
found  at  a  somewhat  early  date.  As  early  as  448  it  is 
mentioned  in  the  Calendar  of  Polemius  Silvius.^  Several 
homilies  bear  testimony  to  its  existence  and  to  its  identi- 
fication with  the  festival  of  the  Cara  Cognatio.^  The 
Council  of  Tours  of  the  year  567  ^  is  also  a  witness 
to  it.  From  these  authorities  we  may  gather  how  difficult 
it  must  have  been  to  suppress  the  ancient  funeral  repast 
of  the  22nd  of  February.     This  funeral  repast  was  observed 

^  Mominsen,  Corp.  Ins.  Lat.,  vol.  i.  p.  386. 

*  The  Calendar  of  Carthage  makes  no  mention  of  it.  The  sermons  on 
this  festival  attributed  to  St.  Augustine  are  now  known  to  be  apocryphal. 

*  Under  the  incorrect  title  of  Bepositio  sandi  Petri  et  Pauli. 

*  See,  especially,  sermons  190-192  in  the  appendix  to  the  sermons  of 
St.  Augustine. 

*  Can.  22:  "Sunt  etiam  qui  in  festivitate  cathedrae  domni  Petri 
apostoli  cibos  mortuis  offerunt,  et  post  missas  redeuntes  ad  domos  jiroprias 
ad  gentilium  revertuntur  errores,  et  post  corpus  Domini  sacratas  daemoui 
eecas  accipiuut." 


THE   CHEISTIAN   FESTIVALS.  279 

in  the  West  up  to  the  twelfth  century  at  least.  I  have 
been  a  witness  of  this  custom  among  the  orthodox  Greeks 
in  Epirus,  and  also  among  the  Mahometans. 

The  Natale  Petri  de  Cathedra  was  the  subject  of 
another  coincidence,  of  which  the  inconvenience  came 
at  length  to  be  recognised.  It  occurred  often  in  Lent. 
In  countries  observing  the  Gallican  rite,  where  Lenten 
observance  was  considered  incompatible  with  the  honour- 
ing of  saints,^  the  difficulty  was  avoided  by  holding  the 
festival  on  an  earlier  date.  The  liturgical  books  place 
it  in  the  month  of  January,  alongside  the  festival  of 
the  Blessed  Virgin,  which  was  celebrated  on  the  18  th 
of  that  month.^  The  Hieronymian  Martyrology,  in  its 
Auxerre  recension,  is  more  precise.  It  gives  the  18th 
of  January  as  the  day  of  the  festival  of  the  Chair  of 
St.  Peter  at  Borne.  The  Auxerre  editor  was  accommodating 
himself  here  to  the  custom  of  his  country,  but  as  the  toxt 
before  him  noted  a  Natale  S.  Petri  de  Cathedra  on  the 
22nd  of  February,  the  idea  occmTcd  to  him  of  preserving 
the  two  commemorations  by  attributing  the  latter  to 
Antioch,  a  see  which  was  believed  to  have  been  also 
occupied  by  the  prince  of  the  apostles. 

This  combination  was  not  at  first  received  with  favour. 
Only  the  feast  of  the  18th  of  January  continued  to  he 
observed  in   Gaul.     This  is   seen  from   the  mention  of  it 


1  Cone.  Tol,  X.  e.  1. 

^  The  Luxeuil  Lectionary  reckons  only  two  Sundays  between  Epiphany 
and  the  festival  of  the  Cathedra,  and  places  three  between  the  latter  and 
Lent.  The  Sacramentary  of  Bobbio  puts  the  festival  of  the  Cathedra 
immediately  before  that  of  the  Virgin  (January  18) ;  as  for  the  Missale 
Gothicum,  it  intercalates  between  the  festival  of  the  Cathedra  and  that  of  the 
Virgin  masses  for  St.  Agnes  (January  21),  St.  Cecilia  (November  22), 
St.  Clement  (November  23),  St.  Saturninus  (November  29),  St.  Andrew 
(November  30),  St.  Eulalia  (December  10),  and  for  the  Conversion  of 
St.  Paul  (January  25).  It  is  clear  from  this  that  it  does  not  follow  here 
the  order  of  the  calendar,  and  that  it  cannot  consequently  be  adduced  as 
a  witness  against  the  unanimity  of  the  other  documents. 


280      CHRISTIAN  WORSHIP:    ITS   ORIGIN   AND   EVOLUTION. 

in  the  ancieut  Sacramentary  of  Gellona  (eighth  to  ninth 
century),  where  it  is  accompanied  by  the  explanation  Secun- 
dum Gallos.  As  far  as  Eome  was  concerned,  the  festival  of 
the  22nd  of  February  was  maintained  to  the  exclusion  of  the 
other,  and  that,  too,  down  to  the  sixteenth  century.^ 

A  third  festival  of  St.  Peter  was  celebrated  at  Eome  on 
the  1st  of  August.  This  was  the  festival  of  the  Dedication  of 
the  Church  of  the  Apostles,^  on  the  Esquiline,  which  was  re- 
built in  the  time  of  Xystus  [Sixtus]  III.  (432-440)  at  the 
cost  of  the  Imperial  family  of  the  East.  In  this  church  were 
preserved,  as  much-venerated  relics,  the  chains  of  St.  Peter, 
by  which  name  the  basilica  itseK  was  frequently  designated.^ 

*  De  Rosai,  Bull.,  18G7,  p.  oS.  Tho  conclusions  arrived  nt  iu  this 
learned  memoir  differ  from  mine.  Tho  difference  must  not  bo  attributed  to 
a  superficial  examination  on  my  part  of  the  reasons  alleged  and  of  tiio 
Bolutions  set  aside.  I  am  unalUe  to  admit,  in  particular,  that  tliore  was  any 
connection,  before  tho  later  ]\Iiddle  Ages,  between  the  JSotde  Cathedrae  8. 
Petri  and  tho  cult  of  the  relic  venerated  at  Rome  under  tho  name  of  Chair 
of  St.  Peter.  The  texts  adduced  to  prove  that  this  chair  was  in  existence 
as  early  as  the  fourth  century  in  tho  baptistery  of  the  Vatican  have  not  the 
meaning  assigned  to  tiiem.  They  speak  of  the  Sedes  Petri,  or  Stfdes  Apostolic  i, 
only  in  a  metaphorical  sense.  Tlie  statement  of  Ennodius  as  to  a  sella  geda- 
toria,  lias  reference  to  tiio  sella  on  which  the  consuls  were  carried  in  tiio 
consular  processions  (Becne  de  Fhilologie,  vol.  vii.  (1SS3),  p.  81).  Tho  most 
ancient  mention  of  a  relic  thus  called  is  in  the  catalogue  of  Monza,  of  the 
time  of  St.  Gregory  and  Queen  Tlieodelinda  (De  Rossi,  Ituma  Sott.,  vol.  i.  p. 
176) :  Oleo  desede  id)i  prius  seditS.  Petrus.  Tliis  oil  had  been  obtained  on  tho 
Via  Salaria,  or  Via  Nomentana,  far  from  the  Vatican.  Here  was  a  cemetery 
called  sometimes  Ad  Nijmphas  S.  Petri,  where,  it  is  said,  St.  Peter  baptised. 
This  tradition  is  referred  to  early  in  the  sixth  century  in  the  Gesta  Liberii 
p.ipae  anil  tlie  Passio  Marcelli.  There  was  in  that  place,  doubtless,  a  mov- 
able chair,  or  perhaps  a  cliair  cut  in  the  tufa,  which  was  regarded  as  a  Sedes 
8.  Petri.  As  to  that  of  the  Vatican,  unlike  in  shape  and  size  to  anytliing  in 
the  Catacombs,  I  know  of  no  mention  of  it  before  1217  {Nerini,  De  teinylo 
8.  Alexii,  p.  209).  Peter  Mallius,  writing  of  the  basilica  of  St.  Peter  (115D- 
1181),  does  not  allude  to  it ;  and  considering  how  constantly  he  enlarges  on  the 
relics  therein,  his  silence  shows  that  no  cliair  of  St.  Peter  was  venerated  then. 

^  Philip,  a  priest  of  this  church,  was  a  legato  at  the  Council  of  Ephesua 
(431)  (Hard.,  vol.  i.  p.  1483).     It  existed,  therefore,  before  Xystus  HI, 

*  This  designation,  a  vinctdis  S.  Petri,  is  first  met  with  in  the  Lib.  Pont., 
vol.  1.  p.  261,  in  the  account  of  an  event  in  501,  and  iu  an  inscription  of  533 
(ibid.,  p.  285).  The  poem  of  Arator,  read  iu  tliis  biisilica  in  544,  mentions  the 
chains. 


THE   CHRISTIAN   FESTIVALS.  281 

Tliis  festival  was  peculiar  to  Eome,  and  was  never 
imported  into  the  East,^  or  into  the  countries  of  the  Gallican 
rite.  It  is  certain  that  it  was  intended  to  couimemoraie 
the  dedication  of  the  basilica  on  the  Esquiline.  This  dedi- 
cation, therefore,  had  taken  place  on  the  1st  of  August.  As 
the  1st  of  August,  from  the  time  of  Augustus,  was  a  day  of 
pagan  religious  observance  and  rejoicing,^  it  is  possible  that 
it  was  designedly  chosen. 

The  special  festival  of  St.  Paul  (January  25)  was  of 
much  less  importance  than  those  just  mentioned.  In  the 
Auxerre  recension  of  the  Hieronymian  Martyrology  it  is 
called  Translatio  S.  Pauli  Apostoli,  without  any  indica- 
tion as  to  where  this  translation  had  taken  place.  In  the 
Missale  Gothicum  there  is  a  mass  in  Convcrsione  S.  Pauli, 
which  appears  to  liave  been  assigned  to  the  same  date.*^ 
In  the  ancient  Eoman  books  there  is  absolutely  no  mention 
of  this  festival.* 

The  festival  of  St.  John  the  Evangelist  (May  G)  must 
have  been  the  anniversary  of  the  dedication  of  the  church 
near  the  Porta  Latina,  which  had  been  consecrated  in  his 
honour.  This  church  is  mentioned  for  the  first  time  in 
the  Lihr^r  Pontificalis,  in  the  passage  dealing  with  Pope 
Adrian  I.  (772-795). ^  The  festival  of  St.  Jolm  ante 
Portam  Latinam  has  no  earlier  testimony  than  the  Sacra- 
mentary  of  the  same  Pope.  We  ought,  however,  to  take  note 
of  the  fact  that  the  Greeks  celebrate  on  the  8th  of  May^ 

'  In  the  East  there  are  festivals  in  liouour  of  the  chains  of  St.  Peter, 
or  of  the  dcliveranco  of  St.  Peter  (Acts  xii.),  hut  they  have  no  conueotioa 
with  the  Koman  festival  under  consideration. 

2  The  vulgar  still  observe  at  Home  the  day  of  the  felice  Agoeto. 

»  Cf.  p.  279,  note  2. 

*  We  must  bear  in  mind,  however,  that  the  Eoman  mass  for  Sexagesima 
Sunday  is  really  a  mass  in  honour  of  St.  Paul.  The  station  was  held  on 
that  day  in  tlio  basilica  of  this  apostle  on  the  Ostian  Way.  There  are 
sermons  of  St.  Augustine  on  the  Courersion  of  St.  Paul,  but  we  must 
not  conclude  from  this  that  tlic  festival  existed  in  his  time. 

'  Vol.  i.  p.  508,  1.  23 :  Jolmimix  Bajptidae  is  an  error. 

•  Martinov,  op.  cit.,  p.  124. 


282      CHEISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

a  festival  in  commemoration  of  a  miracle  which  was 
performed  on  the  tomb  of  the  apostle  at  Ephesus.  This 
miracle  was  known  in  Ganl,  for  Gregory  of  Tours  makes 
mention  of  it.^  In  the  Missale  Gothicum  there  is  a  Mass 
S.  Johannis  Aijostoli  et  Evangelistae  between  the  festival 
of  the  Invention  of  the  Cross  (May  3)  and  the  Eogation 
days.  The  connection  is  closer,  I  think,  between  this 
festival  and  that  observed  in  the  Greek  church  than 
between  it  and  the  Eoman  Commemoration.  But  there 
is  nothing  to  prevent  our  believing  that  the  latter,  which 
must  have  been  instituted  when  Eome  was  under  Byzantine 
influence,  had  been  itself  determined  by  some  consideration 
of  the  solemnity  at  Ephesus.^ 

The  festival  of  the  1st  of  May  in  honour  of  SS.  Philip 
and  James  was  also  an  anniversary  of  the  dedication  of 
a  church,  namely,  of  that  called  the  Holy  Apostles  at 
Eome.  This  church,  originally  founded  by  Pope  Julius 
(337-352),  was  rebuilt  about  561  by  the  Popes  Pelagius  I. 
and  John  III,,  and  placed  under  the  names  of  the  two 
apostles  Philip  and  James.  The  1st  of  May  was  fixed 
upon  for  the  day  of  the  dedication,  because  the  festival 
of  St.  Philip  was  commemorated  on  this  date.^  I  am 
imable  to  single  out  from  the  two  or  three  apostles  so 
named,  the  James  who  was  here  associated  with  St.  Philip. 
The  Plieronymian  Martyrology  mentions  the  festival  of 
St.  Philip  at  Hierapolis  in  Phrygia,  and  an  interpolation 
occurs  here  of  the  name  of  St.  James,  who  is  thus  placed 
under  a  false  topographical  rubric.  The  Galilean  liturgical 
books  contain  no  mention  of  any  festival  commemorating 
either    St.    Philip    alone    or    associated    with    St.   James. 

1  Ghr.  Mart.,  30. 

^  In  the  Martyrology  of  Ado,  the  Porta  Latina  is  given  as  the  locality 
of  the  cauldron  of  boiling  oil,  in  which,  according  to  a  tradition  already 
in  existence  in  the  second  century,  St.  John  was  said  to  have  been  plunged 
(Tertullian,  Praesc.  36). 

'  Lib.  Pont.,  vol.  i.  p.  306,  note  2. 


THE   CHRISTIAN   FESTIVALS.  283 

In  the  East  there  were  festivals  of  St.  Philip  the  Apostle 
and  St.  James  the  Deacon,  but  these  have  no  connection 
with  the  festivals  previously  mentioned. 

The  festival  of  St.  Andrew  (November  30)  was  of  much 
greater  importance,  and  was  more  widely  celebrated.  It 
occurs  on  this  day  in  all  the  calendars  from  the  sixth 
century  onwards.'-  It  is  difficult  to  trace  out  its  origin, 
or  at  least  to  suppose,  as  would  seem  to  follow  from  the 
celebrated  letter  (apocryphal)  on  the  martyrdom  of  the 
apostle,  that  this  was  the  day  of  his  festival  at  Patras. 
In  any  case,  this  was  not  the  day  on  which  his  translation 
was  observed  at  Constantinople  (March  3),  neither  was  it 
that  of  the  second  dedication  of  the  Church  of  the  Holy 
Apostles  in  this  city  (July  28),  nor  of  that  of  the  dedi- 
cation of  the  first  church  consecrated  to  him  at  Eome 
(November  3).^ 


8.  The  Martyrs  and  other  Local  Festivals. 

Whatever  may  have  been  the  dignity  of  the  individuals 
in  whose  honour  the  immovable  festivals  of  which  I  have 
just  been  writing  were  instituted,  these  festivals,  without 
exception,  yield  in  point  of  antiquity  to  the  anniversaries 
of  the  martyrs.  The  latter  go  back  to  the  second  century. 
The  anniversary  of  the  martyrdom  of  St.  Polycarp  (f  155) 
was  instituted  at  Smyrna  immediately  after  his  death.^ 
I  could  not  instance,  in  the  case  of  Eome,  a  commemoration 
as  ancient.  It  is  a  remarkable  thing  even  that  the  martyrs 
of  the  second  century  at  Eome — I  mean  genuine  martyrs, 

*  It  is  not  found  in  tlie  Calendars  of  Philocalua,  or  of  Polemius  Silvius, 
or  of  Perpetuus.  It  appears  in  that  of  Carthage,  in  all  the  Roman  and 
Galilean  liturgical  books,  and  in  the  Byzantine  Calendar,  etc. 

*  Lib.  Pont.,  vol.  i.  p.  250;  Hier.  Mart.,  3rd  November. 

'  Martyr.  Polyc,  18:  "Hape^ei  6  Kvpws  ii^ireXetv  tt)v  rov  jxapTVpiov  aiirov 
i}fj.4pav  yevfOXtov." 


284      CHRISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

and  indubitably  of  the  second  century,  like  Pope  Tele- 
sphorus  and  St.  Justin  Martyr — were  not  inscribed  in  the 
ecclesiastical  calendars  of  the  time  of  Constantine.  The 
anniversaries  inserted  in  these  calendars  refer  to  martyrs 
of  the  third  century  at  the  earliest.  The  Christian  epitaphs 
at  Kome,  moreover,  belonging  to  a  date  earlier  than  the 
third  century,  contain  no  indication  of  the  day  of  the 
death  of  the  deceased,  whether  they  were  martyrs  or  not. 
The  case  would  have  been  different  if,  as  early  as  this,  the 
funeral  anniversary  had  become  the  subject  of  a  religious 
commemoration,  and,  as  far  as  the  martyrs  were  concerned, 
of  an  ecclesiastical  solemnisation.  From  the  beginning  of 
the  third  century,  on  the  other  hand,  the  celebration  of  the 
anniversary  became  a  matter  of  universal  observance. 

The  anniversaries  of  martyrs  were,  naturally,  local  festi- 
vals. Each  Church  honoured  its  own  saints.  Sometimes, 
owing,  it  may  be,  to  the  lack  of  special  festivals  for  each 
martyr,  or  in  the  way  of  addition  to  these  festivals,  a  general 
commemoration  of  all  the  martyrs  of  a  locality  was  celebrated. 

The  practice  soon  arose  of  one  Church  adopting  the  com- 
memorations of  another,  and  thus  the  festivals  of  the  most 
distinguished  saints  were  celebrated  elsewhere,  as  well  as  in 
their  own  country.  Some  even  attained  an  almost  oecumenical 
veneration,  such  as  St.  Xystus  [Sixtus]  and  St.  Laurence  of 
Eome,  and  St.  Cyprian  of  Carthage,  etc.  The  translation 
of  relics,  real  or  representative,  gave,  from  the  fourth  century 
onwards,  a  great  impulse  to  this  form  of  veneration,  and  to 
the  festivals  associated  with  it. 

There  soon  came  to  be  associated  with  the  martyrs  the 
holy  confessors,  that  is,  the  ascetse,  using  the  term  in  its 
fourth-century  significance,  such  as  St.  Martin,  St.  Anthony, 
St.  Simeon  Stylites,  etc. 

Among  the  local  festivals  there  must  also  be  mentioned 
the  anniversaries  of  the  dedications  of  churches,  and  of  the 
ordination  (natale)  and  burial  (depositio)  of  bishops. 


THE  CHRISTIAN   FESTIVALS.  285 


9.    Fasts,  Octaves,  and  Litanies. 

Besides  festivals,  properly  so  called,  the  ecclesiastical 
year  embraced  also  fasting  and  litany  days. 

At  the  outset,  the  fasts  before  Easter  and  those  of  the 
weekly  stations  were  the  only  pubKc,  common,  and  obliga- 
tory observances.  The  bishops,  however,  were  accustomed 
to  prescribe  extraordinary  fasts,  as  the  occasion  demanded. 
These  arbitrary  appointments,  which  seem  to  have  been  very 
frequent,  and  for  this  reason  somewhat  burthensome,  were 
gradually  replaced  by  fixed  observances  on  certain  prescribed 
days.  It  was  for  this  reason,  as  we  have  seen,^  that  the 
Council  of  Elvira  restricted  the  custom  of  weekly  swper- 
jyositions  to  once  a  month.  At  Eome,  from  the  time  of 
St.  Leo,  no  more  than  four  were  provided  in  each  year, 
but  fifty  years  previously  they  appear  to  have  been  more 
numerous.^ 

The  Ember  days,  as  I  have  previously  said,  were  a 
special  feature  of  Eoman  usage  in  the  matter  of  fasts 
observed  at  other  seasons  than  Lent.  Elsewhere  than  in 
Eome,  the  days  at  the  end  of,  or  immediately  following, 
the  paschal  solemnities  were  observed  as  fasts  everywhere. 
At  Milan,  in  the  fourth  century,  the  ten  days  between 
Ascension  and  Pentecost  were  reckoned  as  days  of  fasting.^ 
St.  Isidore  *  makes  mention  of  this  custom,  and  explains  it. 
But  it  was  a  more  general  practice  to  put  off  this  fasting 
until  after  Pentecost.     This  was  the  custom  in  the  East,  in 


^  See  above,  p.  231. 

'  St.   Augustiue,  Mp.,  46:  "  Christianns  qui  quarta   et  sexta  feria  et 
ipso  sabbato  jejunare  consuevit  quod /r egwewf er  plebs  Eomana  facit." 

*  Philastrius,  Haer.,  119. 

♦  De  Off.,  i.  38. 

U 


286      CHEISTIAN  WORSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

Gaul,  and  in  Spain,'-  allowing  for  certain  differences  in 
the  number  of  days  and  in  the  time  fixed  for  the  beginning 
of  the  fast. 

The  summer  Ember  days  at  Eome  offered  some  points 
of  resemblance  to  the  Pentecostal  fast. 

In  Galilean  regions  the  fast  of  the  kalends  of  January 
was  also  observed.  It  is  to  this,  possibly,  that  Philastrius, 
writing  in  the  fourth  century,  refers  when  he  speaks  of  the 
fast  of  the  Epiphany.^  The  aim  of  this  observance  in  Gaul 
and  Spain  ^  was  to  detach  the  faithful  from  the  pagan 
masquerades  and  ceremonies  of  the  1st  of  January — ancient 
heathen  customs,  of  which  traces  remain  until  the  present 
day.  It  is  possible,  however,  that  this  custom  was  adopted 
at  the  very  beginning  as  a  preparation  for  the  observance 
of  the  Epiphany.*  From  the  example  of  the  fast  which 
precedes  Easter,  it  was  concluded  that  every  high  festival 
ought  to  have  a  preparatory  fast  immediately  before  it. 
Such  was  the  origin  of  the  fast  before  Christmas,  which  is 
mentioned  by  Philastrius  in  the  passage  just  referred  to,  and 
which  was  adopted  later  on  in  Gaul.^     This  was  the  fast 


*  Const.  Apost.,  V.  20 ;  cf.  Atlianasius,  Apol.  de  fuga  sua  (vol.  i.  p.  323) ; 
the  Council  of  Gerona  (517),  c.  2  ;  Isidore,  loo.  cit. ;  Council  of  Tours  (567), 
c.  17  (in  reference  to  monks  only).  In  the  East  it  was  not  begun  until 
after  the  octave  of  Pentecost.  This  was  the  fast  which,  having  been 
extended  up  to  the  festival  of  SS.  Peter  and  Paul  (June  29),  became  the 
Greek  fast  of  the  Holy  Apostles. 

-  In  Epiphania  (loc.  cit.). 

3  Council  of  Tours  (567),  c.  17;  Isidore,  De  Of.,  i.  41,  42. 

*  We  have  previously  seen  (p.  260)  that  the  festival  of  the  Epiphany 
seems  to  have  been  regarded,  in  Galilean  countries,  as  of  more  importance 
than  that  of  Christmas. 

^  Calendar  of  Perpetuus :  Council  of  Tours,  can.  cit. ;  Council  of  Micon 
(581),  c.  19.  I  find  no  trace  of  it  in  Spain.  It  was  more  especially 
observed  by  monks  (Bede,  H.  E.,  iii.  27 ;  iv.  30).  It  is  worthy  of  note  that 
in  the  system  referred  to  by  Philastrius  there  were,  as  at  Eome,  four 
solemn  fasts  every  year  :  those  of  Lent,  Pentecost,  Christmas,  and  Epiphany ; 
but  the  appointment  of  the  special  weeks  and  months  did  not  originate 
from  one  and  the  same  considerations. 


THE   CHRISTIAN   FESTIVALS.  287 

which  gave  rise  to  the  special  solemnisation  of  the  fom.' 
weeks  before  the  festival  of  Christmas  referred  to  in  the 
Eoman  liturgical  books  of  the  eighth  century. 

The  same  idea  was  at  the  bottom  of  the  custom  of 
fasting  on  the  vigils  of  the  high  festivals,  that  is, 
of  those  in  which  the  ancient  pervigilium  or  nocturnal 
Synaxis  had  been  preserved.  But  these  fasts  were  not 
generally  observed  until  a  somewhat  late  period.  That 
which  is  ancient  about  them  is  not  the  fast,  but  the 
vigil.^ 

The  festival  of  Easter  was  truly  a  model  festival,  and 
was  an  object  of  imitation  in  the  case  of  all  others.  Before 
the  latter  had  been  provided  with  preparatory  fasts  they 
already  possessed  octaves,  which  were  a  reproduction  of 
Easter  Week.^  In  the  fourth  century  it  was  customary  at 
Jerusalem  to  solemnise  the  Epiphany  and  dedication  festivals 
for  eight  days.  This  custom  was  very  generally  followed 
everywhere  at  an  early  date,  and  applied  also  to  other 
festivals. 

Litanies  were  solemn  supplications,  instituted  to  im- 
plore the  blessing  of  Heaven  on  the  fruits  of  the  earth 
It  was  customary  to  recite  them  in  the  spring,  that  is, 
in  the  season  of  late  frosts,  so  much  dreaded  by  the  culti- 
vators of  the  soil.  It  is  not  a  matter  of  wonder  that 
Christian  practice  on  this  point  should  coincide  with 
customs  anterior  to  it.  The  same  necessities,  the  same 
apprehension  of  dangers,  and  the  same  trust  in  Divine 
help,  inspired  rites  mutually  resembling  each  other.  The 
practice  was  based  on  the  idea  of  a  kind  of  lustration 
of  the  cultivated  lands,  in  which  the  future  harvest  was 
giving  indications  of  its  promise.  The  people  marched  in 
procession    to  the  spot,  chanting   the  while  that  dialogue 

*  See  above,  p.  229. 

*  It  is  needless  to  point  out  that  this  was  derived  from  the  ceremonies 
of  the  Jewish  Passover. 


288      CHEISTIAN  WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

prayer  wMcli  we  call  a  litany,  elaborated,  according  to 
circumstances,  into  a  long  series  of  invocations  addressed 
to  God  and  to  angels  and  saints. 

The  day  set  apart  for  this  purpose  at  Eome  was  the 
25th  of  April,  a  traditional  date,  being  that  on  which  the 
ancient  Eomans  celebrated  the  festival  of  the  Rohigalia. 
The  principal  ceremony  of  the  latter  was  a  procession, 
which,  setting  out  from  the  Flaminian  Gate,  made  its 
way  towards  the  Milvian  Bridge,  and  arrived  at  length  at 
a  suburban  sanctuary  some  distance  off,  that  is,  at  the 
fifth  milestone  on  the  Claudian  Way.^  The  Christian 
procession  which  replaced  it  followed  the  same  route  as 
far  as  the  Milvian  Bridge.  It  set  out  from  the  Church 
of  St.  Laurence  in  Lucina,  the  nearest  to  the  Elaminian 
Gate,  held  a  station  at  St.  Valentine  outside  the  walls, 
and  afterwards  at  the  Milvian  Bridge.  From  thence,  instead 
of  proceeding  along  the  Claudian  Way,  it  turned  to  the 
left  towards  the  Vatican,  stopped  at  a  cross,  of  which  the 
site  is  not  given,  and  again  in  the  paradise  or  atrium  of 
St.  Peter,  and  finally  in  the  basilica  itself,  where  the 
station  was  held.^ 

The  most  ancient  authority  for  this  ceremony  is  a 
formulary  for  convoking  it  found  in  the  Eegister  of  St. 
Gregory  the  Great,^  which  must  have  been  used  in  the 
first  instance  for  the  year  598. 

In  Gaul,  from  the  end  of  the  fifth  century,  the  three 
days  before  Ascension  were  adopted  for  using  this  litany. 
Bishop  Mamertus  {drc.  470)  of  Vienne  was  the  first  to 
introduce  this  custom,  and  it  was  extended  to  the  whole 


^  Ovid,  Fasti,  iv.  901.  The  flamen  Quirinalis  sacriliced  in  this  temple 
a  dog  and  a  sheep. 

*  These  stations  are  noted  in  the  Sacramentary  of  Pope  Adrian. 

'  Jaffe,  1153;  Ep.  app.,  3.  We  must  not  confound  this  annual  litany 
with  the  extraordinary  litany  of  590,  described  by  Gregory  of  Tours,  Hist. 
Ft.,  X.  1. 


THE  CHRISTIAN   FESTIVALS.  289 

of  Frankish  GauP  by  the  first  Council  of  Orleans  (511).^ 
These  litany  prayers  were  called  Rogations.^  The  Eogation 
days  were  days  of  very  strict  fasting.  They  were  intro- 
duced into  Eome  in  the  time  of  Pope  Leo  III.,  about  the 
year  800.^ 

The  litanies  for  springtime  were  not  employed  in  Spain, 
but  litanies  were  used  there  in  the  beginning  of  JSTovember,^ 
at  the  time  of  sowing  the  seed.  These  were  not  the  only 
litanies  in  use.  They  were  also  employed,  according  to 
the  locality,  on  the  fast  of  Pentecost,^  and  at  the  autumnal 
equinox.' 

Litanies  were  as  much  in  use  in  the  East  as  in  the 
West,  but  they  seem  not  to  have  been  connected  with 
prescribed  days. 


10.  Calendars  and  Martyrologies. 

The  festivals  celebrated  every  year  were  noted  in  the 
local  calendar.  Each  Church  must  have  possessed  its  own. 
The  most  ancient  which  have  come  down  to  us  are  those 
of  Eome,  Tours,  and  Carthage.^ 

The  Eoman  Calendar  has  come  down  to  us  in  two 
different  forms.     The  most  complete  form  is  that  presented 

*  Without  disturbing,  i<;  must  be  understood,  the  litanies  already  in  use 
in  certain  Churches.  There  was,  at  Auxerre,  a  litany  at  the  beginning  of 
each  month  (Gesta  Epp.  Autissiod.,  c.  19;  Migne,  P«<.  Lat.,  vol.  cxxxviii. 
p.  233). 

^  Sidoniua  ApoUinaris,  Ep.,  v.  14;  vii.  1 ;  Council  of  Orleans,  c.  27. 

'  This  is  the  term  used  by  Sidouius,  and  also  by  Avitua,  the  successor 
of  Mamertus,  in  his  homily  in  Rogationibus.  The  Council  of  Orleans  also 
mentions  Rogationes  id  est  litanias. 

*  See  on  this  subject  the  Liher  Poniificalis,  vol.  ii.  p.  35,  note  17,  and 
p.  40,  note  58. 

»  Council  of  Gerona  (517),  c.  3;  Isidore,  De  Off.,  i.  40. 
®  Coimcil  of  Gerona,  c.  2. 
'  Isidore,  De  Off.,  i.  39. 

*  I  must  not  neglect  to  mention  here  the  fragment  of  a  Gothic  calendar 
published  by  Mai,  Script.  Vet.,  vol.  v.  p.  66. 


290    CHEiSTiAN  worship:  its  origin  and  evolution. 

in  the  Hieronymian  Martyrology.  The  Eoman  Calendar  in 
this  collection  is  not,  it  is  true,  given  by  itself.  It  is 
rnixed  up  day  by  day  with  many  other  analogous  documents, 
and  it  requires  considerable  critical  ability  to  disengage 
it  from  its  context.  The  other  form  is  that  given  in  the 
two  tables  called  Depositiones  Episcoporum  and  Depositiones 
Martyrum,  which  are  contained  in  the  collection  known  as 
the  Philocaliau.  This  collection,  or,  at  least,  the  part  of  it 
containing  these  two  tables,  was  drawn  up  in  336.  The 
calendar  preserved  in  the  Hieronymian  Martyrology  exhibits 
indications  of  certain  revisions,  of  which  the  latest  are  of 
the  time  of  Pope  Xystus  III.  (432-440) ;  but  it  also 
furnishes  traces  of  an  editing  in  the  time  of  Pope  Miltiades 
(311-314).  From  this  circumstance,  and  from  certain  other 
considerations,  we  may  conclude  that  the  two  forms  of  it 
were  derived  from  a  text  in  existence  about  the  year  312, 
immediately  after  the  last  persecution.^ 

The  Calendar  of  fasts  and  vigils  in  the  Church  of 
Tours  has  been  preserved  to  us  by  Gregory,  bishop  of  that 
town,  in  his  Sistoria  Francorum  (x.  31).  He  mentions 
only  the  most  solemn  festivals,  that  is,  those  which  were 
preceded  by  a  vigil.  This  arrangement  had  been  drawn 
up  by  Bishop  Perpetuus  (461-490). 

The  Calendar  of  the  Church  of  Carthage,  published  by 
MabiLlon,^  and  reproduced  by  Euinart  at  the  end  of  his 
Acta  Martyrum  Sincera,  is  somewhat  less  ancient.  It 
contains  the  name  of  St.  Eugenius,  who  died  in  505. 

By  combining  the  calendars  of  different  Churches,  espe- 

*  See  my  memoir  on  Les  Sources  du  Martyrologe  Hi^ronymien,  in  the 
Mdanges  de  TJ^cole  de  Rome,  vol.  v.  (1885),  p.  137,  et  seq.  Of.  Lib.  Pont., 
vol.  i.  pp.  ix.,  cxlviii 

2  Analecta,  vol.  iii.  p.  398  ;  folio  edition,  p.  163.  Mabillon  discovered 
it  in  the  binding  of  a  manuscript  of  the  seventh  century,  or  thereabout, 
at  Cluny.  The  title  runs  as  follows:  Hie  continentur  dies  nataliciorum 
martyris  et  depositiones  episcoj^orum  quos  ecclesia  Carthagenis  anniversaria 
celebrant  (sic). 


THE    CHKISTIAN   FESTIVALS.  291 

cially  those  of  great  cities  like  Eome,  Carthage,  Alexandria, 
Antioch,  and  Mcomedia,  the  so-called  martyrologies  were 
formed.  The  most  aucient  collections  of  this  nature  seem 
to  have  been  drawn  up  about  the  middle  of  the  fourth 
century,  in  Africa  and  Asia  Minor  respectively.  They  have 
not  come  down  to  us  in  their  primitive  form.  We  know 
them  only  as  they  appear  in  the  Hieronymian  Martyrology, 
which  was  compiled  about  the  middle  of  the  fifth  century 
in  Italy,  and  thence  carried  to  France,  where,  about  the  year 
595,  it  was  subjected,  at  Auxerre,  to  a  revision,  from  which 
revised  text  all  existing  manuscripts  of  it  are  derived.  In 
addition  to  the  Hieronymian  Martyrology,  there  has  been 
preserved  to  us  the  primitive  martyrology  of  Asia  Minor 
in  a  much  abridged  Syriac  translation.^ 

The  Hieronymian  Martyrology  had  attained,  from  the 
seventh  to  the  ninth  century,  a  widespread  celebrity;  but, 
owing  to  its  complexity,  and  the  many  errors  made  by 
copyists,  who  were  embarrassed  by  the  multitude  of  proper 
names  both  of  persons  and  places,  it  was  held  in  less  esteem 
than  abridged  texts,  which,  while  containing  fewer  saints, 
furnished  certain  historical  details  concerning  them,  together 
with  extracts  from  their  acts.  These  are  what  is  known  as 
historical  martyrologies.  The  most  ancient  and  best  known 
examples  are  those  of  Bede,  Eabanus  Maurus,  Ado,  and 
Usuard.  The  latter,  which  was  drawn  up  at  St.  Germain 
des  Pres  about  the  year  875,  enjoyed  much  popularity  during 
the  Middle  Ages.  The  existing  Eoman  Martyrology  is 
nothing  more  than  a  new  edition  of  the  latter,  revised  and 
completed  by  Cardinal  Baronius. 

*  In  regard  to  all  this,  see  the  edition  of  the  Hieronymian  Martyrology, 
which  I  published  in  1894  in  concert  with  M.  de  Eossi,  in  vol.  ii.  of  the 
Acta  Sanctorum  Novembris. 


CHAPTEE   IX. 

CEREMONIES   OF   CHEISTIAN  INITIATION. 

The  ceremonies  of  Christian  initiation,  such  as  they  are 
described  in  authorities  from  the  end  of  the  second  century 
onwards,  consisted  of  three  essential  rites — Baptism,  Con- 
firmation, and  First  Communion.  These  could  not  be 
entered  upon — at  least,  ordinarily — without  a  more  or  less 
lengthy  preparation.  As  early  as  the  end  of  the  second 
century  the  increasing  number  of  Christian  candidates 
rendered  it  necessary  to  systematise  this  preparation,  to 
lay  down  definite  rules  for  its  performance,  and  to  determine 
the  period  of  probation.  Hence  arose  the  discipline  of  the 
catechumenate. 

The  catechumenate  was  a  period  during  which  converts 
learned  and  put  into  practice  their  essential  duties  in 
regard  to  belief  and  conduct.  The  catechumens  were  looked 
upon  as  members  of  the  Christian  community,  and  were 
regarded  as  Christians,  the  entrance  of  converts  into  this 
lower  category  being  effected  by  rites  which  appear  in  the 
ancient  liturgical  books  under  the  heading  ad  Christianum 
faciendum,  or  under  one  of  a  similar  significance.  Cate- 
chumens could  remain  in  their  probationary  stage  as  long 
as  they  liked.  The  Emperors  Constantino  and  Constantius, 
in  the  fourth  century,  continued  catechumens  until  they 
were  at  the  point  of  death.  The  system  of  prolonging 
the  catechumenate   considerably  lightened    the   burden   of 


CEREMONIES   OF  CHRISTIAN   INITIATION.  293 

disciplinary  obligations,  and  was  much  in  vogue  with  the 
aristocracy,  who  largely  availed  themselves  of  it. 

If  a  catechumen  was  desirous  of  completing  his  initia- 
tion, and  the  rulers  of  the  Church  deemed  him  worthy  to 
receive  baptism,  he  passed  into  the  category  of  the  elect,  or 
Gompetents}  At  the  beginning  of  Lent  the  names  of  those 
who  were  to  be  baptised  on  Easter  Eve  were  written  down. 
During  these  solemn  forty  days  they  were  obliged  to  be 
present  frequently  at  church,  in  order  to  undergo  exorcisms 
and  to  hear  preparatory  instruction  on  baptism. 

It  was  at  Easter,  in  fact,  that  baptism  was  ordinarily 
administered,  and  that,  too,  from  the  earliest  times.^  The 
vigil  of  Easter  Sunday  was  devoted  to  this  ceremony.  If 
this  did  not  allow  sufficient  time  of  probation,  or  if  the 
neophyte  for  any  reason  could  not  participate  in  the  initia- 
tion on  this  day,  it  was  postponed  to  a  later  date  in  Easter- 
tide. The  last  day  for  this  purpose,  that  of  Pentecost, 
as  much  on  account  of  its  being  the  last  as  for  its  own 
special  solemnity,  came  soon  to  be  regarded  as  a  second 
baptismal  festival. 

The  Eoman  Church  restricted  baptism  to  this  period. 
In  the  East,  the  Epiphany,  the  great  festival  of  the  birth 
of  Christ  and  of  His  baptism,  appeared  to  be  naturally 
indicated  for  the  second  birth,  the  regeneration,  the  baptism 
of  Christians.  The  Greek  Fathers  of  the  end  of  the  fourth 
century  are  witnesses  to  the  custom  in  their  respective 
countries  of  blessing  the  baptismal  waters  on  this  day,  and 
of  baptising  the  neophytes.  The  example  of  the  East  was 
followed  by  several  "Western  Churches,  and  it  became 
gradually  the  custom  to  put  Christmas  and  several  other 

'  Herr  Fr.  X.  Funk  {Theologische  Quartalschrift,  1883,  p.  41,  et  seq.)  shows 
clearly  that  these  were  the  only  subdivisions  of  the  catechumens,  and 
that  the  view  of  their  having  been  distributed  into  four  classes  is  based 
on  a  wrong  interpretation  of  the  ancient  texts. 

^  Tertullian,  De  Baptismo,  19. 


294     CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

festivals  on  the  same  footing  as  the  Epiphany^  in  this 
respect.  The  Popes,  however,  urgently  insisted  upon,  and 
succeeded  in  securing — not,  it  is  true,  without  difficulty — 
the  observance  by  the  Latin  Churches  of  the  ancient  Koman 
custom,  which  had  its  origin  at  a  period  long  anterior  to 
the  institution  of  the  festival  of  the  Nativity. 

The  rites  observed  in  regard  to  the  catechumenate, 
baptism,  and  confirmation,  varied,  as  was  the  case  with 
the  Eucharistic  Liturgy,  according  to  the  country.  I  will 
describe  in  the  following  pages  the  various  customs. 


§  1. — Baptism  according  to  the  Eoman  Usage. 

The  documents  from  which  we  gather  the  baptismal 
ceremonies  of  the  Eoman  Church  are  as  follows  : — 

1.  The  Ordo  Baptismi,  published  by  Mabillon  as 
No.  VII.  This  Ordo,  as  far  as  the  text  is  concerned,  goes 
back,  at  least,  to  the  time  of  Charlemagne.  We  find  it 
almost  in  its  entirety,  and  word  for  word,  in  an  instruction 
on  baptism  given  by  Jesse,  Bishop  of  Amiens,  to  the  clergy 
of  his  diocese,  probably  in  812.^ 

2.  The  Sacramentary  of  Pope  Adrian,  which  fiu-nishes 
but  few  details,  except  in  regard  to  the  final  ceremony. 

1  Cf.  letter  from  Siricius  to  Himerus  of  Tarragona,  c.  2.  It  appears 
to  h.ave  had  no  effect,  for  the  Council  of  the  Province  of  Tarragona 
still  recognised,  in  517,  Christmas  as  a  baptismal  festival  {Cone.  Gerund, 
c.  4);  the  letter  of  St.  Leo  to  the  Bishops  of  Sicily  (Jaffe,  414,  c.  1); 
the  letter  of  Gelasius  to  the  Bishops  of  Lucania,  etc.,  c.  12.  Victor 
Vitensis,  Hist.  Persec.  Vandal,  ii.  47 ;  Synodus  Patricii,  ii.  19  (Hardouin, 
vol.  i.  p.  1795).  From  these  last  two  authorities  it  would  appear  that 
the  Epiphany  was  a  baptismal  festival  both  in  Africa  and  in  Ireland. 
The  Councils  of  M§,con  (585),  c.  3,  and  Auxerre  (circ.  585),  show 
that  the  Roman  custom  prevailed  in  Gaul  towards  the  end  of  the  sixth 
century.  For  the  East,  see  especially  Gregory  Nazianzen,  horn.  40; 
various  homilies  of  St.  John  Ohrysostom,  vol.  ii.  pp.  268,  433;  vol.  xi. 
P.  25 ;  Theodoret,  Hist.  Eccl,  ii.  27. 

2  Migne,  Pat.  Lat.,  vol.  cv.  p.  781.     Cf.  above,  p.  149. 


CEREMONIES   OF   CHRISTIAN   INITIATION.  295 

3.  The  Gelasian  Sacramentary,  which  agrees  generally 
with  the  Ordo ;  but  here,  also,  possible  Gallican  revision 
has  to  be  taken  into  account. 

The  almost  complete  agreement  between  the  Gelasian 
Sacramentary  and  the  Ordo  Baptisoni  proves  that  the  latter 
represents  the  custom  of  the  seventh  century  at  the  latest. 
From  certain  details,  such  as  the  bilingual  formularies,  the 
employment  of  the  Nicene  Creed,  the  substitution  of 
acolytes  for  exorcists,  we  are  forced  to  the  conclusion  that 
this  ritual  was  not  finally  drawn  up  until  the  course  of 
the  seventh  century,  that  is,  in  Byzantine  times. 

At  this  period  the  baptism  of  adults  had  become 
exceptional,  and  the  rites  of  initiation  were  ordinarily 
confined  to  infants.  Thus  the  Ordo  and  the  rubrics  of 
the  Sacramentary  speak  of  infants  in  arms,  who  are 
accompanied  by  godfathers  and  godmothers  to  answer  in 
their  names.  It  is  clear,  however,  that  the  formularies  were 
composed  for  adults,  and  that  the  ceremonies  themselves 
have  only  their  full  significance  where  persons  of  riper 
years  are  concerned.  It  is  necessary,  therefore,  in  order 
to  place  the  whole  in  its  true  Light,  to  regard  the  details 
which  limit  the  ceremony  to  infants,  and  thus  cause  a 
chronological  transposition  of  the  whole  text,  as  indications 
of  the  work  of  a  reviser.  I  will  endeavour,  therefore,  to 
take  this  into  consideration  in  the  following  description.^ 


1.  Bites  of  the  Catechumenate. 

The  entrance  into  the  catechumenate  was  accompanied 
by  the  following  ceremonies  : — 

*  Most  of  the  rites  here  described  are  still  in  use  when  bajjtism  is 
solemnly  administered  tc  adults;  but  everything  takes  place  at  the  one 
service.  In  the  case  of  infants,  the  ceremonies  are  fuudtuuentally  the 
fctame,  but  considerably  abridged. 


296    CHKiSTiAN  worship:  its  oeigin  and  evolution. 

The  insufflation,  with  a  formulary  of  exorcism ; 

The  signing  with  the  cross  on  the  forehead ; 

The  administering  of  salt. 

The  convert  presents  himself  before  the  priest,  who, 
after  blowing  in  his  face,^  marks  him  on  the  forehead 
with  the  sign  of  the  cross,  saying.  In  nomine  Patris  et 
Filii  et  Spiritus  sancti.  This  ceremony  is  followed  by  a 
prayer,  which  the  priest  recites,  holding  his  hand  extended 
over  the  candidate :  ^ 

Omaipotens,  sempiterne,  Deus,  Pater  domini  nostri  Jesus  Christi, 
respicere  dignare  super  hunc  faraulum  tuum  quern  ad  rudimenta  fidei 
vocare  dignatus  es.  Omnem  caecitatem  cordis  ab  eo  expelle ;  disrumpe 
omnes  laqueos  Satanae  quibus  fuerat  conligatus.  Aperi  ei,  Domine, 
januam  pietatis  tuae,  et  signo  sapientiae  tuae  imbutus  omnium  cupidita- 
turn  foetoribus  careat,  et  suavi  odore  praeceptorum  tuorum  laetus  tibi  in 
Ecclesia  deserviat,  et  proficiat  de  die  in  diem,  ut  idoneus  efficiatur 
accedere  ad  gratiam  baptismi  tui,  percepta  medicina. 

Then  follows  the  administering  of  the  salt,^  which  had 
been  previously  exorcised : — 


*  Thifl  ceremony  is  not  given  in  the  Ordo  or  in  the  Sacramentaries, 
but  it  is  attested  by  John,  the  Eoman  deacon,  in  his  letter  to  Senarius, 
an  official  of  the  time  of  Theodoric  (Migne,  Pat.  Lat,  vol.  lix.  p.  402). 
He  says  even  that  it  was  followed  by  an  exorcism,  ut  exeat  et  recedat 
{diaholus).  These  words  are  also  found  in  the  formularies  for  exorcism 
which  were  prescribed  according  to  the  custom  of  the  seventh  century 
for  the  scrutiny  at  Lent. 

'  I  give  the  text  of  the  Gelasian  Sacrameutary,  i.  80,  using  the 
singular  for  the  plural  number.  The  two  other  formularies  which  follow 
this  prayer  seem  to  be  variants.  This  prayer  is  also  found  in  the  Gregorian 
Sacrameutary,  p,  60  (Muratori),  but  it  is  incomplete  towards  the  end. 
Beside  the  ritual  given  in  i.  30-32,  the  Gelasian  Sacrameutary  furnishes 
another,  i.  71,  which  has  supplied  much  of  the  material  of  the  ritual 
of  the  present  day.  I  think,  however,  that  this  second  ritual  is  Galilean, 
with  the  exception  of  the  administering  of  the  salt,  which  is  decidedly 
Koman,  but  which  is  accompanied  in  this  caise  by  no  formulary.  The 
formularies  i.  71,  or  something  like  them,  sre  found  in  the  Missale 
Gotliicum  and  in  the  Gallican  Sacrameutary. 

*  The   administering    of    salt    is    mentioned    by   John    the    Deacon.' 


CEEEMONIES   OF   CHEISTIAN   INITIATION.  297 

Exorcizo  te,  creatura  salis,  in  nomine  Dei  Patris  omnipotentis  et 
in  caritate  domini  nostri  Jesu  Christi  et  in  virtute  Spiritus  sancti. 
Exorcizo  te  per  Deum  vivum  et  per  Deum  verum,  qui  te  ad  tutelam 
humani  generis  procreavit  et  populo  venienti  ad  credulitatem  per  servos 
sues  consecrari  praecepit.  Proinde  rogamus  te,  domine  Deus  noster,  ut 
haec  creatura  salis  in  nomine  Trinitatis  efficiatur  salutare  sacramentum 
ad  effugandum  inimicum.  Quam  tu,  Domine,  sanctificando  sanctifices, 
benedicendo  benedicas ;  ut  fiat  omnibus  accipientibus  perfecta  medicina, 
permanens  in  visceribus  eorum,  in  nomine  domini  nostri  Jesu  Christi  qui 
venturus  est  judicare  vivos  et  mortuos  et  saeculum  per  ignem. 

The  priest  then  puts  a  particle  of  salt  in  the  mouth  of 
the  candidate,  saying,  Accipe  N.,  sal  sapientiae,  propitiatus 
in  vitam  aeternam.     He  concludes  with  a  prayer — 

Deus  patrum  nostrorum,  Deus  universae  conditor  veritatis,  te  supplices 
exoramus,  ut  liunc  famulum  tuum  respicere  digneris  propitius ;  ut  hoc 
primum  pabulum  salis  gustantem  non  diutius  esurire  permittas  quominus 
cibo  expleatur  caelesti,  quatenus  sit  semper,  Domine,  spiritu  fervens, 
spe  gaudens,  tuo  semper  nomini  serviens.  Perdue  eum  ad  novae  re- 
generationis  lavacrum,  ut  cum  fidelibus  tuis  promissionum  tuarum  aeterna 
praemia  consequi  mereatur. 

After  this  ceremony  the  candidate  was  regarded  as  a 
catechumen,  and  was  admitted  to  religious  assemblies, 
but  not  to  the  Eucharistic  Liturgy,  properly  so  called. 
The  catechumens  had  a  special  place  assigned  to  them 
in  the  church,  and  were  dismissed  before  the  beginning  of 
the  holy  mysteries.^ 


Accipiet  jam  catechumenus  henediotum  sal.  It  would  appear  that  at  the 
beginning  this  ceremony  was  frequently  repeated.  A  canon  of  the 
Council  of  Hippo  (393)  implies  that  the  catechumens  were  accustomed 
to  receive  the  salt  all  through  the  year,  even  at  Easter  (Cone.  Garth., 
iii.  c.  5).  The  administering  of  salt  is  a  characteristic  of  the  Eoman 
rite. 

»  See  above,  pp.  58,  171,  202. 


298      CHEISTIAN    WORSHIP:    ITS    OEIGIN   AND   EVOLUTION. 


2.  Prejparation  for  Baptism. 

The  preparation  for  baptism,  at  Eome  as  elsewhere, 
consisted  of  a  series  of  instructions  and  exercises  durino- 
the  season  of  Lent,  The  meetings  for  this  purpose  were 
called  scrutinies;  and  in  the  seventh  century  amounted  to 
seven  in  number.  No  Eoman  collection  of  catechetical 
instructions  is  now  in  existence  which  might  be  compared 
with  those  of  St.  Cyril  of  Jerusalem,  but  the  latter  is 
sufficient  to  give  us  an  idea  of  the  nature  and  form  of  the 
teaching  given  preparatory  to  baptism.^ 

As  the  name  suggests,  the  scrutinies  were  designed  to 
test  the  preparation  of  the  candidates,  and  especially  to 
present  them  to  the  faithful,  who,  if  the  occasion  arose, 
could  protest  against  the  admission  of  such  as  might  be 
unworthy.  Upon  this  matter  the  documents  are  necessarily 
mute.  They  contain  nothing  beyond  the  prayers  and  the 
rites.  The  latter  had  in  view  the  gradual  casting  out 
of  the  evil  spirit  by  forcing  him  to  relinquish  his  hold 
over  those  who  were  about  to  pass  into  the  kingdom  of 
Christ. 

In  the  seventh  century  the  scrutinies  began  in  the 
third  week  of  Lent.  At  the  Stational  Mass  on  the  Monday 
an  announcement  ^  was  made  from  the  ambo  of  the  first  of 
these  meetings — 

Scrutinii  diem,  dilectissimi  Fratres,  quo  electi  nostri  divinitus  in- 
struantur,  imminere  cognoscite.     Ideoqiie  sollicita  devotione,  succedente 

*  The  sermons  of  St.  Augustine  addressed  ad  competentes  (Nos.  56-59, 
112-116)  may  be  regarded  as  representing  the  Latin  custom,  and  even 
the  Roman,  for  Africa  followed,  both  in  baptismal  and  other  rites,  the 
order  prevailing  at  Eome. 

^  Gel.,  i.  29.  The  Gelasian  Sacramentary  gives  after  this  the  rites 
of  the  catechumeuate  such  as  have  been  just  described.  The  Ordo  also 
assigns  them  to  the  first  scrutiny,  but  this  may  not  have  been  their 
original  place. 


CEKEMOlSriES    OF   CHEISTIAN   INITIATION'.  299 

sequente  ilia  feria,  circa  horam  diei  sextain  convenire  dignemiai,  ut 
caeleste  mysterium  quo  diabolus  cum  sua  pompa  destruitur  et  janua 
regni  caelestis  aperitur,  inculpabili,  Deo  juvante,  ministerio  peragere 
valeamus. 

At  the  first  scrutiny  the  elect  gave  in  their  names, 
which  were  inscribed  in  a  register.  Then  the  sexes  were 
separated,  the  men  being  placed  on  the  right,  and  the 
women  on  the  left. 

The  Mass  then  began.  After  the  collect  and  before 
the  lections,  a  deacon  called  upon  the  catechumens  to 
prostrate  themselves  in  prayer.  The  prayer  was  con- 
cluded by  all  of  them  saying  in  a  loud  voice.  Amen. 
Always  at  a  signal  from  the  deacon  they  signed  themselves 
with  the  sign  of  the  cross,  saying,  In  nomine  Patris,  etc. 
The  exorcisms  took  place  at  this  point  in  the  service. 
One  of  the  clergy,^  whose  duty  it  was,  approached  the 
male  candidates,  and  having  made  the  sign  of  the  cross  on 
the  forehead  of  each,  imposed  his  hands  upon  each  and 
pronounced  the  formulary  of  exorcism.  He  then  proceeded 
to  the  female  candidates,  and  repeated  the  ceremony.  A 
second  exorcist  followed  him,  and  then  a  third,  performing 
the  same  act.      I  give  here  one  of  the  formularies  used — 

Deus  Abraham,  Deus  Isaac,  Deus  Jacob,  Dens  qui  Moysi  famulo  tuo 
in  monte  Sinai  apparuisti  et  filios  Israel  de  terra  Aegypti  eduxisti, 
deputans  eis  angelum  pietatis  tuae  qui  custodiret  eos  die  ac  nocte ; 
te  quaesumus,  Domine,  ut  mittere  digneris  sanctum  angelum  tuum 
ut  similiter  custodiat  et  hos  famulos  tuos  et  perducat  eos  ad  gratiam 
baptismi  tui. 

Ergo,2  maledicte  diabole,  recognosce  sententiam  tuam  et  da  honorem 
Deo  vivo  et  vero,  et  da  honorem  Jesu  Christo  Filio  ejus  et  Spiritui 
sancto;   et  recede  ab  his  famuHs   Dei,  quia  istos  sibi  Deus  et  dominus 

^  The  Ordo  and  the  Sacramentary  mention  acolytes  in  this  place, 
but  it  is  certain  that  as  long  as  there  were  exorcists  in  office,  this  was 
not  the  duty  of  acolytes. 

2  This  portion  of  the  formulary  is  invariable.  It  is  repeated  at  each 
of  the  six  exorcisms. 


300      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

noster  Jesus  Christus  ad  suam  sanctam  gi'atiam  et  benedictionem  fontem- 
que  baptismatis  dono^  vocare  dignatus  est.  Et  hoc  signum  sanctae 
crucis  frontibus  eorum  quod  nos  damus,  tu,  maledicte  diabole,  numquam 
audeas  violare. 

After  each  of  the  exorcists  had  performed  his  function 
in  turn,  the  catechumens  were  invited  to  prostrate  them- 
selves and  pray,  signing  themselves  with  the  sign  of  the 
cross.  A  priest  then  approached,  and  repeated  the  cere- 
mony of  the  signing  and  the  imposition  of  hands,  while 
saying— 

Aeternam  ac  justissimam  pietatem  tuam  deprecor,  domine  sancte, 
Pater  omnipotens,  aeteme  Deus  luminis  et  veritatis,  super  hos  famulos 
et  famulas  tuas,  ut  digneris  eos  inluminare  lumine  intelligentiae  tuae. 
Munda  eos  et  sanctifica ;  da  eis  scientiam  veram,  ut  digni  efficiantur 
accedere  ad  gratiam  baptismi  tui.  Teneant  firmam  spem,  consilium 
rectum,  doctrinam  sanctam,  ut  apti  sint  ad  percipiendam  gratiam  tuam. 

It  is  to  be  noted  that  the  priest,  instead  of  following 
the  exorcists  in  conjuring  the  devil,  merely  makes  his  prayer 
to  God.  It  was  not  his  office — at  least,  at  this  moment — 
to  conjure  the  demon.  After  a  final  prostration,  the 
catechumens  resume  their  places,  and  the  Mass  proceeds 
in  their  presence  up  to  the  Gospel.  Before  the  reading 
of  this  they  were  dismissed.  Their  relations  or  sponsors, 
however,  took  part  in  the  offering.  The  names  of  the 
latter  were  recited  in  the  Memento,  but  those  of  the  elect 
were  included  in  the  Hanc  igitur,  with  a  special  recom- 
mendation.^ 

These  exorcisms  were  repeated  in  the  same  manner, 
and  with  the  same  accompaniments,  on  the  other  days  of 
the  scrutiny,  except  the  seventh.  The  third  day  possessed 
a  special  importance.  It  was  on  this  day  that  the  candidate 
was  ofBcially  instructed  in  the  Gospel,  the  Creed,  and  the 

*  Donum  in  tbe  manuscript.  Cf.  below,  p.  303.  The  same  manuscript 
hafl,  however,  given  per  in  place  of  et. 

*  Of.  above,  p.  180. 


CEEEMONIES   OF   CHEISTIAN   INITIATION.  301 

Lord's  Prayer.  In  other  countries  the  initiation  at  this 
stage  was  limited  to  the  Creed,  and  the  ceremony  was 
called  Traditio  Symboli.  At  Eome  it  was  customary  to 
make  known  to  the  initiated  not  only  the  Creed,  but  also 
the  instrumenta  sacrosanctae  legist  that  is,  a  summary  of 
the  Christian  Law.  The  name  by  which  this  ceremony 
was  known  there  had  also  a  wider  import.  It  was  called 
the  "  Opening  of  the  Ears." 

On  this  day  the  catechumens  were  not  dismissed  im- 
mediately after  the  gradual.  As  soon  as  this  chant  was 
finished,  four  deacons  proceeded  from  the  sacristy  with  an 
imposing  ceremonial,  each  carrying  one  of  the  four  Gospels. 
Approaching  the  altar,  they  placed  thereon  the  sacred 
volumes,  one  at  each  of  the  corners  of  the  holy  table.  A 
priest  then  began  a  discourse,  in  which  he  explained  the 
nature  of  the  Gospel.  The  elect  were  thereupon  ordered^ 
to  stand  up,  in  order  to  hear,  in  an  attentive  and  respect- 
ful manner,  one  of  the  deacons  read  the  first  page  of 
St.  Matthew's  Gospel,  to  which  the  priest  added  a  short 
commentary.  The  same  ceremony  was  repeated  in  the 
case  of  the  three  other  evangelists. 

After  the  traditio  of  the  Gospel  came  that  of  the 
Creed,  which  was  preceded  and  followed  by  an  address 
from  the  priest.  In  Byzantine  times  the  Nicseo-Constanti- 
nopolitan  Creed  was  used,  and  provision  was  also  made 
for  its  being  recited,  first  in  Greek,  and  then  in  Latin. 
The  population  of  Eome  at  that  time  was  bilingual,  and 
the  catechumens  were  grouped  according  to  their  language, 
to  hear  the  recitation  of  the  Creed.  Each  group  in  turn 
was  led  up  to  the  priest  by  an  acolyte  ^  set  apart  for  this 

'  In  Africa,  where  the  Roman  rite  was  followed,  we  find  also  a  traditio 
of  the  Pater  noster,  but  not  that  of  the  Gospel.  Aug.,  Serm.,  57,  58 ; 
Ferrandus,  Ep.  ad  Fulgentium  (Migne,  Pat.  Lat.,  vol.  Ixv.  p.  379). 

"  Cf.  p.  170. 

*  The  acolyte  in  this  case  is  probably  a  substitute  for  the  exorcist,  or 
possibly  for  the  reader. 

X 


302      CHRISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

purpose.  The  priest  then  asked:  Qiia  lingua  confitentur 
dominum  nostrum  Jesum  Christum?  The  acolyte  replies, 
as  the  occasion  requires,  either  Chaece  or  Latine,  and  is 
then  ordered  by  the  priest  to  teach  the  catechumens,  in 
their  proper  language,  the  formulary  of  the  faith. 

There  is  no  doubt  that  the  formulary  employed  origin- 
ally at  Eome  was  the  Apostles'  Creed,  which  is,  properly 
speaking,  the  Eoman  symbol.  This  was  the  creed  dealt 
with  by  St.  Augustine  in  his  explanation  of  this  ceremony.^ 

Then  followed  the  traditio  of  the  Pater  noster.  The 
priest  himself  assumed  this  function.  He  began  with  a 
general  exhortation,  and  then  proceeded  to  recite  clause 
by  clause  the  text  of  the  Lord's  Prayer,  accompanying 
his  recitation  with  a  running  commentary.  After  the  last 
petition  there  was  a  short  address,  which  concluded  the 
ceremony.^ 

This  simple,  but  very  imposing,  ceremony  must  have 
produced  a  lively  impression  on  the  candidates  for  baptism. 
I  am  inclined  to  believe  that  this  ceremony  finds  artistic 
expression  in  the  representation  of  the  giving  of  the  Law 
which  we  find  on  many  early  Christian  monuments,  such 
as  pictures,  sarcophagi,  decorated  vases,  and  especially  the 
apsidal  mosaics  of  the  basilicas.  Christ  is  there  depicted 
as  seated  on  a  splendid  throne  placed  on  the  summit  of 
a  mountain  from  whence  flow  the  four  rivers  of  Paradise. 
Around  him  are  assembled  the  apostles.  St.  Peter,  their 
chief,  receives  from  the  hands  of  the  Saviour  a  book — 
emblem  of  the  Christian  Law — on  which  is  inscribed 
DOMINUS  LEGEM  DAT,  or  some  simHar  device.     Above 


•  With  regard  to  the  Eoman  symbol  and  its  history,  and  also  the  use 
of  Greek  in  the  Koman  liturgy,  see  Caspari,  Quellen  zur  GescMchte  des 
Tauf»ymbols,  etc.,  vol.  iii.,  Christiania,  1875.  Of.  A.  Harnack,  Patres 
Apostolici,  No.  1,  part  2  (2nd  edition),  p.  115. 

'  Several  sermons  of  St.  Augustine  (55-59)  bear  upon  the  tradith  of  the 
Fater  noster,  and  are  explanatory  of  the  latter. 


CEEEMONIES    OF   CHRISTIAN   INITIATION.  303 

this  group  there  appear  in  the  azure  of  the  sky  the  four 
symbolical  animals  with  the  four  books  of  the  Gospel.  I 
would  not  take  upon  myself  to  say  that  this  scene  was 
expressly  depicted  from  the  ritual  of  the  Traditio  legis 
Cliristianae,  but  there  is  such  a  striking  resemblance  between 
the  two  things,  that  the  likeness  could  not  fail  to  have 
been  remarked.  Many  of  the  faithful,  when  casting  their 
eyes  upon  the  paintings  which  decorated  the  apses  of 
their  churches,  must  have  had  thus  brought  before  them 
one  of  the  most  beautiful  ceremonies  of  their  initiation. 

The  seventh  and  last  scrutiny  was  almost  immediately 
before  baptism.  It  took  place  on  the  vigil  of  Easter,  and, 
according  to  the  manuscripts  of  the  eighth  century,  at  the 
hour  of  tierce;  but  it  is  probable  that  in  more  ancient 
times  it  was  held  in  the  afternoon.  As  no  Mass  was 
celebrated  on  the  Saturday  in  Holy  Week,  the  ceremony 
had  no  connection  with  any  stational  assembly.  On 
this  occasion  the  exorcism  was  no  longer  assigned  to  the 
inferior  clergy ;  a  priest  performed  the  duty  of  adjuring 
Satan  on  this  the  last  function  of  the  series.  Passing 
down  the  ranks  of  the  candidates,  he  made  upon  each  the 
sign  of  the  cross,  and  having  placed  his  hand  on  the  head 
of  each,  pronounced  the  last  exorcism  in  the  following 
terms : — 

Nee  te  latet,  Satanas,  imminere  tibi  paenas,  imminere  tibi  tormenta, 
imminere  tibi  diem  judicii,  diem  snpplicii,  diem  qui  ventnrus  est  velut 
clibanus  ardens,  in  quo  tibi  atque  universis  angelis  tuis  aeternus  veniet 
interitus.  Proinde,  damnate,  da  honorem  Deo  vivo  et  vero ;  da  honorem 
Jesu  Cbristo  Filio  ejus  et  Spiritui  sancto,  ia  cujus  nomine  atque  virtute 
praecipio  tibi  ut  exeas  et  recedas  ab  hoc  famulo  Dei,  quem  hodie  dominus 
Deus  noster  Jesus  Christus  ad  suam  sanctam  gratiam  et  benedictionem 
fontemque  baptismatis  dono  vocare  dignatus  est,  ut  fiat  ejus  templum 
per  aqnam  regenerationis  in  reraissionem  omnium  peccatorum,  in  nomine 
domini  nostri  Jesu  Cliristi  qui  venturus  est,  etc. 

Then  followed  the  rite  of  the  Effeta  [Uphphatha].     The 


304     CHEISTIAN  WOESHIP:   ITS   ORIGIN  AND   EVOLUTION. 

priest,  having  moistened  his  finger  with  saliva,  touched 
the  upper  part  of  the  lip  (nares)  ^  and  the  ears  of  each 
of  the  candidates.  This  mode  of  anointing,  after  the 
manner  of  our  Lord's  healing  of  the  deaf-mute  in  the 
Gospel,  was  accompanied  by  the  following  formula : — 

Effeta,  quod  est  adaperire,  in  odorem  suavitatis.  Tu  autem  efiiigare, 
diabole,  adpropinquavit  enim  judicium  Dei. 

The  candidates,  having  then  laid  aside  their  garments, 
were  anointed  on  the  back  and  breast  with  exorcised 
oil.  The  whole  ceremony  had  a  symbolical  meaning. 
The  critical  moment  of  the  strife  with  Satan  had  arrived. 
The  candidates  were  now  to  renounce  him  solemnly  in 
order  to  bind  themselves  to  Jesus  Christ.  Their  senses 
were  loosed  that  they  might  be  able  to  hear  and  speak, 
and  they  were  anointed  with  oH  as  athletes  about  to 
enter  the  arena  for  the  strife.  The  anointing  having 
been  finished,  each  of  them  presented  himself  to  the 
priest — 

Abrenuntias  Satane  ? — Abrenuntio. 

Et  omnibus  operibus  ejus  ? — Abrenuntio. 

Et  omnibus  pompis  ejus  ? — Abrenuntio. 

Once  the  renouncing  of  Satan  had  been  accomplished, 
the  new  disciple  pronounced  the  formulary  of  the  faith 
by  reading  the  text  of  the  Creed.^    This  was  the  so-called 

*  In  spite  of  tbe  words  in  odorem  suavitatis  of  the  formulary,  there  is 
no  doubt  that  the  nostrils  were  here  substituted  for  the  mouth.  The  author 
of  the  De  Sacramentis  gives  the  reason :  "  Quia  mulieres  baptizantur " 
(i.  3). 

^  According  to  the  books  of  the  eighth  century,  it  was  the  priest 
himself  who  recited  it,  holding  his  hand  over  the  children,  as  if  to  show 
that  he  was  acting  in  their  name.  In  the  time  of  St.  Augustine  it  was 
customary  at  Rome  for  the  neophytes  to  ascend  to  an  elevated  place  to 
make  their  profession,  in  loco  tminentiore,  in  conspectu  populi  Jidelis  {Con/, 
viii.  6). 


CEREMONIES   OF  CHRISTIAN   INITIATION.  305 

recitation  of  the  symbol  {Bedditio  symholi)}  The  ceremony 
being  over,  the  candidates  prostrated  themselves  in  prayer, 
and  were  dismissed  by  the  archdeacon. 


3.  Blessing  of  the  Holy  Oils. 

It  is  necessary  here  to  go  back  a  little.  While  the 
candidates  were  completing  their  preparations,  the  Chm-ch 
was  making  its  arrangements  to  receive  them.  On  the 
Thursday  in  Holy  Week  the  chrismal  Mass  was  celebrated, 
at  which  the  holy  oils  were  consecrated  for  use  in  the 
ceremony  of  initiation.  They  were  prepared  in  two  separate 
vessels  (ampullae),  one  of  which  contained  nothing  but  pure 
oil,  and  the  other  oil  rendered  fragrant  by  a  mixture  of 
balsam.  It  was  the  Pope  himself  who  poured  the  balsam 
into  the  oil  in  the  sacristy  before  the  Mass.  During  the 
ceremony  the  two  vessels  were  held  by  clergy  of  the  minor 
orders  standing  before  the  altar. 

The  Mass  was  celebrated  with  a  high  ceremonial  on 
account  of  the  solemnity  of  the  day.  Towards  the  end  of 
the  Canon  the  faithful  brought  small  vessels  of  oil  to  be 
blessed  for  their  own  use.  This  was  the  oil  for  anointing 
the  sick,  and  the  faithful  could  make  use  of  it  them- 
selves. It  served  also  for  extreme  unction.  The  vessels 
containing  it  were  placed  on  the  balustrade,  or  podium, 
which  separated  the  sacred  precincts  from  the  rest  of  the 
building.  From  this  place  some  of  these  vessels  were  taken 
by  the  deacons  and  brought  to  the  altar,  where  the  Pope 
blessed  them,  using  the  following  formulary  ^ : — 


1  This  Bedditio  symholi  was  a  ceremony ;  in  Africa  (see  Aug.,  Serm.,  58, 
59)  and  in  Jerusalem  {Peregrinatio)  it  was  preceded  by  a  private  rehearsal, 
in  order  to  make  certain  before  the  solemn  ceremony  of  Thursday  in  Holy 
Week  that  the  candidates  knew  the  Creed  by  heart. 

2  It  is  common  to  both  the  Gelasian  Sacramentary  and  that  of  Adrian. 


306       CHEISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Emitte,  quaesumus  Domine,  Spiritum  sanctum  Paraclitum  de  caelis 
in  banc  pinguedinem  olei,  quam  de  vii'idi  ligno  producere  dignatus  es  ad 
refectionem  mentis  et  corporis ;  et  tua  sancta  benedictione  sit  omni 
ungenti,  gustanti,  tangenti,  tutamentum  mentis  et  corporis,  animae  et 
spiritus,  ad  evacuandos  omnes  dolores,  omnem  infirmitatem,  omnem 
aegritudinem  mentis  et  corporis,  unde  unxisti  sacerdotes,  reges  et 
prophetas  et  martyres,  chrisma  tmim  perfectum  a  te,  Domine,  bene- 
dictum,  permanens  in  visceribus  nostris  in  nomine  Domini  nostri  Jesu 
Cbristi. 

The  blessing  being  ended,  the  bishop  proceeded  with 
the  Mass  from  the  Per  quern  haec  omnia,  etc.,  at  the  end 
of  the  Canon.^  The  deacons  returned  the  vessels  of  oil  to 
the  place  whence  they  had  brought  them.  Those  that  had 
not  been  brought  to  the  altar  were  blessed  where  they 
stood  on  the  balustrade,  by  either  bishops  or  priests,  who 
made  use  of  the  formulary  employed  by  the  Pope. 

The  consecration  of  the  greater  vessels  took  place  im- 
mediately after  the  communion  of  the  Pope  and  before 
that  of  the  clergy  and  congregation.  The  deacons  brought 
back  to  the  altar  the  paten  and  chalice,  and  spread  over 
them  a  white  linen  cloth.  The  acolytes  who  held  the 
scypJhi  containing  the  wine  for  the  communion  of  the 
faithful,  covered  these  in  the  same  manner.  The  sub- 
deacons,  having  brought  the  ampullae  to  the  archdeacon 
and  to  one  of  his  colleagues,  the  archdeacon  took  the  one 
containing  the  fragrant  oil  and  presented  it  to  the  Pope. 
The  Pope,  having  breathed  thrice  upon  it,  signed  it  with 
the  sign  of  the  cross,  saying.  In  nomine  Patris  et  Filii 
et  Spiritus  sancti.  He  then,  having  saluted  the  congre- 
gation as  at  the  Preface,  with  the  Sursum  Corda  and  the 
Gratias  agamus,  recited  the  following  eucharistic  prayer : — 

Vere  dignum  .  .  .  aeterne  Deus,  qui  in  principio,  inter  caetera  boni- 
tatis  et  pietatis  tuae  munera,  terram  producere  fructifera  ligna  jussisti, 

1  Cf.  above,  p.  182, 


CEEEMONIES   OF   CHRISTIAN   INITIATION.  307 

inter  quae  hujus  pinguissimi  liquoria  ministrae  oleae  nascerentur,  quarum 
fructus  sacro  chrismati  deserviret.  Nam  David  prophetico  spiritu  gratiae 
tuae  sacramenta  praenoscens  viiltus  nostros  in  oleo  exliilarandos  esse 
cantavit.  Et  cum  mimdi  crimina  diluvio  quondam  expiarentm*  effuso, 
in  similitudinem  futuri  muneris  columba  demonstrans  per  olivae  ramum 
pacem  terris  redditam  nuntiavit.  Quod  in  novissimis  temporibus 
manifestis  est  effectibus  declaratum,  cum  baptismatis  aquis  omnium 
criminum  commissa  delentibus,  haec  olei  unctio  vultus  nostros  jucundos 
eificiat  et  serenos,  Inde  etiam  Moysi  famulo  tuo  mandata  dedisti  ut 
Aaron  fratrem  suum  prius  aqua  lotum  per  infnsionem  liujus  unguenti 
constitueret  sacerdotem.  Accessit  ad  hoc  amplior  honor  cum  Filius 
tuus  dominus  noster  Jesus  Christus  lavari  a  Johanne  undis  Jox'danicis 
exegisset,  et  Spiritu  sancto  in  cohimbae  simihtudine  desuper  misso 
Unigenitum  tuum  in  quo  tibi  optime  complacuisse  testimonio  subse- 
quentis  vocis  ostenderes,  hoc  iUud  esse  manifestissime  comprobares, 
quod  eum  oleo  laetitiae  prae  consortibus  suis  ungendum  David  propheta 
cecinisset.  Te  igitur  deprecamur,  Domine  sancte,  Pater  omnipotens, 
aeterne  Deus,  per  Jesum  Christum  FiHum  tuum  dominum  nostrum,  ut 
hujus  creaturae  pinguedinem  sanctiflcare  tua  benedictione  digneris  et  in 
sancti  Spiritus  immiscere  virtutem  per  potentiam  Christi  tui ;  a  cujus 
sancto  nomine  chrisma  nomeu  accepit,  unde  unxisti  sacerdotes,  reges, 
prophetas  et  martyres  tuos ;  ut  sit  his  qui  renati  fuerint  ex  aqua  et  Spiritu 
sancto  chrisma  salutis,  eosque  aeternae  vitae  participes  et  caelestis  gloriae 
facias  esse  consortes. 

The  ampulla  containing  the  pure  oil  was  then  presented 
to  the  Pope,  and  consecrated  with  the  same  ceremony.  It 
was  breathed  upon  and  signed  with  the  cross  in  the  manner 
followed  in  the  case  of  the  holy  chrism,  but  the  blessing 
was  recited  in  an  ordinary  tone  of  voice.  The  text  is  as 
follows : — 

Deus  incrementorum  et  profectuum  sj^iritalium  munerator,  qui  virtute 
sancti  Spiritus  tui  imbecillarum  mentium  rudimenta  confirmas ;  te 
oramus,  Domine,  ut  Venturis  ad  beatae  regenerationis  lavacrum  tribuas 
per  unctionem  istius  creaturae  purgationem  mentis  et  corporis ;  ut  si 
quae  illis  adversantium  spirituum  inhaesere  reliquiae,  ad  tactum  sancti- 
ficati  olei  hiijus  abscedant.  Nullus  spiritalibus  nequitiis  locus,  nulla 
refugis  virtutibus  sit  facultas;  nulla  insidiantibus  malis  latendi  licentia 
relinquatur ;  sed  venientibus  ad  fidem  servis  tuis  et  sancti  Spiritus 
operatione  mundandis  sit  unctionis  hujus  praeparatio  utilis  ad  salutem 


308       CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND  EVOLUTION. 

quam  etiam  per  caelestis  regenerationis  nativitatem  in  sacramento  sunt 
baptismatis  adepturi.^ 

4.  Baptism. 

The  "  elect "  were  present  at  the  solemn  vigil  of  Easter. 
The  lections  ^  chosen  for  the  occasion  were  meant  to  present 
a  summary  of  the  relations  between  man  and  God,  and 
to  form,  as  it  were,  a  final  instruction  at  the  moment  of 
the  accomplishment  of  the  mystery  of  initiation.  These 
lections  are  practically  the  same  in  all  the  Latin  rituals. 
Some  of  the  finest  passages  in  the  Old  Testament  are 
presented  in  them — such  as  the  account  of  the  Creation, 
the  Deluge,  the  Sacrifice  of  Isaac,  the  Passage  of  the  Eed 
Sea,  the  Vision  of  Ezekiel,  the  History  of  Jonah,  the 
account  of  the  image  set  up  by  Nebuchadnezzar;  then 
some  passages  from  the  prophets,  as,  for  instance,  that  in 
which  Isaiah  predicts  baptism,  and  extols  the  vine  of  the 
Lord;  also  that  dealing  with  the  covenant  of  Moses  and 
the  institution  of  the  Passover.  Each  one  of  these  lections 
is  followed  by  a  prayer.^     Canticles  of  a  like  import  are 

1  I  have  given  here  the  prayers  common  to  the  Gelasian  Sacramontary 
and  that  of  Adrian,  but  using  the  text  of  the  former,  on  account  of  its  better 
preservation.  As  for  the  ritual,  I  have  described  that  in  the  Ordines,  with 
which  the  Sacramentary  of  Adrian  is  in  full  agreement.  In  the  Gelasian 
Sacramentary  there  is  found  in  the  first  place  the  prayer  Deus  incrementorum, 
and  the  consecratory  formulary  Deus  qui  in  principio,  both  of  which  there- 
fore seem  to  have  reference  to  the  same  ampulla,  that  of  the  holy  chrism. 
But  the  former  of  these  prayers  is  evidently  out  of  place,  for  it  was  drawn 
up  in  reference  to  the  oil  intended  for  the  anointing  which  precedes 
baptism,  whilst  the  other  has  in  view  the  anointing  which  follows  it. 
After  the  consecrating  formulary  comes  an  exorcism  of  the  oil  together 
with  a  eucharistic  prayer.  These  two  do  not  seem  to  fall  in  with  the 
ritual  of  the  Ordines,  and  it  is  possible  that  they  are  Galilean,  and  not 
Eoman,  in  origin. 

^  At  first  there  were  twelve  lections,  as  we  see  from  the  Gelasian 
Sacramentary.  Only  four  are  found  in  the  Sacramentary  of  Adrian,  but 
the  ancient  custom,  which  had  been  maintained  in  France,  was  restored 
later  on  at  Rome. 

*  In  support  of  this  description  of  the  vigil  of  Easter,  there  is  a  verjr 


CEEEMONIES   OF   CHEISTIAN  INITIATION.  309 

interspersed  between  the  lections,  as,  for  instance,  the  song 
of  Miriam,  the  sister  of  Moses,  Cantemus  Domino;  that  of 
Isaiah,  Vinea  facta  est;  that  in  Deuteronomy,  Attende, 
caelum,  et  loquar ;  and,  finally,  the  psalm  Sicut  cervus 
desiderat  ad  fontes. 

At  the  appointed  hour  the  Pope  and  his  clergy  accom- 
panied the  "  elect "  to  the  baptistery. 

The  main  structure  of  the  baptistery  of  the  Lateran  still 
exists.  It  opens  on  to  the  courtyard  which  extends  ^ 
behind  the  basilica,  and  is  entered  by  a  portico,  at  the 
end  of  which  on  either  side  are  two  apses.  In  one  of  these 
the  original  mosaics  of  the  fourth  century  or  thereabouts 
are  still  preserved.  The  subject  represented  is  the  vine, 
as  typical  of  our  Lord,  and  its  leaves  are  here  and  there 
interspersed  with  golden  crosses.  Passing  through  this 
portico,  we  enter  the  baptistery  itself,  an  octagonal  building, 
having  in  its  centre  a  large  font  of  the  same  shape.  Eight 
massive  columns  of  porphyry  support  the  upper  part  of  the 
baptistery,  which  formerly  terminated  in  a  dome  above  the 
font,  the  aisle  being  roofed  with  a  barrel  vault.  On  the 
architrave  may  still  be  read  the  inscription  which  Pope 
Xystus  III.  (432-440)  caused  to  be  engraved  there — 

Gens  sacranda  polis  hie  semine  nascitur  almo 
quam  fecundatis  Spiritus  edit  aquis. 

curious  epigrapliic  inscription  found  at  CMusi,  belonging  to  the  fourth 
century  or  thereabouts,  in  which  there  is  mention  of  the  death  of  a  child 
that  occurred  during  the  vigil,  and  at  the  moment  of  the  fifth  prayer : 
Aurelius  Melitius  cristeanus  (sic)  fidelis  peregrinus  hie  positus  est,  qui  vixit 
annis  IIII.  dies  duo;  qui  defunctus  est  diae  Saturni  Pasccte;  noctis  ipsiui 
perrigilatio,  oratione  quinta,  vita  privatus  est  et  sepultus  diae  solis  VI.  Jcal. 
april  (C.  I.  L.,  vol.  xi.,  No.  2551 ;  cf.  De  Eossi,  Inscr.  Christ,  vol.  i. 
p.  326). 

1  "  Which  extended,"  for,  owing  to  the  additions  made  to  the  old 
basilica  of  late,  this  courtyard  has  been  considerably  restricted  in  area. 
For  an  account  of  these  buildings  see  the  Liber  Pontif.,  vol.  i.  pp.  191, 
192,  236,  245.  Cf.  Eohaut  de  Fleury,  Le  Latran  au  moyen  age,  pi. 
xxxiii.-xxxv. 


310       CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Virgineo  fetu  genitrix  Ecdesia  natos 

quos  spirante  Deo  concipit,  amne  parit 
Goelorum  regnum  sperate,  hoc  fonte  renati ; 

non  recipit  felix  vita  semel  genitos. 
Fons  hie  est  vitae  qui  totum  diluit  orbem 

sumens  de  Ohristi  vulnere  principium. 
Mergere,  peccator,  sacra  purgande  fluento  : 

quern  veferem  accipiet  proferet  unda  novum, 
Insons  esse  volens  isto  mundare  lavacro 

seu  patrio  premeris  crimine  seu  propria. 
Nulla  renascentum  est  distantia,  quos  facit  unum 

unus  fons,  unus  spiritus,  una  fides. 
Nee  numerus  quemquam  scelerum  nee  forma  suorum 

terreat :   hoc  natus  flumine  sanctus  erit. 

Facing  the  entrance  is  a  door,  opening  formerly  ^  on  to  an 
oblong  courtyard,  at  the  end  of  which  was  the  chapel  of  the 
Cross,  built  in  the  time  of  Pope  Hilary  (461-468).  It  is  to 
the  same  Pope  that  we  owe  the  erection  of  the  two  other 
oratories  on  the  right  and  left  of  the  baptistery,  respectively 
dedicated  to  the  two  St.  Johns,  the  Baptist  and  the  Evan- 
gelist.    These  oratories  are  still  standing. 

Prom  the  middle  of  the  water  in  the  baptistery  arose  a 
tall  candelabrum  of  porphyry,  ending  in  a  golden  bowl  full 
of  balsam,  in  which  burnt  a  wick  of  amianthus,  diffusing  at 
the  same  time  both  light  and  fragrance.  On  one  of  the  sides 
of  the  font  stood  two  silver  statues,  one  of  Christ  and  one  of 
St.  John,  having  between  them  a  golden  lamb,  with  the 
legend,  Ecce  Agnus  Dei,  ecce  qui  tollit  peceata  mundi.  Prom 
beneath  this  lamb  a  jet  of  water  issued  into  the  font,  while 
from  the  seven  remaining  sides  as  many  streams  of  water 
poured  forth  from  the  heads  of  stags. 

It  was  in  this  building  that  the  Pope  officiated  at  the 


^  It  now  opens  on  to  tlie  piazza  of  S.  Giovanni  in  Laterano,  and  by  it 
access  is  usually  gained  to  the  baptistery.  The  oratory  of  the  Cross,  or 
of  St.  Andi'ew,  with  its  own  atrium,  has  disappeared  since  the  sixteenth 
century. 


CEREMONIES   OF   CHRISTIAN   INITIATION.  311 

"  Easter  baptism,"  the  most  imposing  of  all  the  pontifical 
ceremonies.  He  entered  at  the  head  of  a  procession  before 
which  two  great  tapers  were  borne,  the  litany,  meanwhile, 
being  sung.  When  this  was  ended,  the  Pope,  standing  by 
the  font,  saluted  the  congregation  and  called  upon  them  to 
join  in  the  collective  prayer,  which  was  immediately  followed 
by  a  prayer  of  eucharistic  character.  The  following  are  the 
formularies  of  the  ancient  Sacramentaries,  which  are  still 
in  use  : — 

Omnipotens,  sempiterne,  Deus,  adesto  magnae  pietatis  tiiae  mysteriis, 
adesto  sacramentis ;  et  ad  creandos  novos  populos  quos  tibi  fons 
baptismatis  parturit  spiritum  adoptionis  emitte ;  et  quod  humilitatis 
nostrae  gerendum  est  ministerio  tuae  virtutis  compleatur  efifectu. 

Vera  dignum  .  .  .  aeterne  Deus,  qui  invisibili  potentia  tua  sacramen- 
torum  tuorum  mirabiliter  operaris  effectum .  Et  licet  nos  tantis  mysteriis 
exequendis  simus  indigni,  tu  tamen  gratiae  tuae  dona  non  deserens  etiam 
ad  nostras  preces  aures  tuae  pietatis  iuclina.  Deus,  cujus  spiritus  super 
aquas  inter  ipsa  mundi  primordia  ferebatur,  ut  jam  tunc  virtutem  sanctifi- 
cationis  aquarura  natura  conciperet;  Deus,  qui  nocentis  mundi  crimina 
per  aquas  abluens  regenerationis  speciem  in  ipsa  diluvii  effusione  signasti, 
ut  unius  ejusdemque  elementi  mysterium  et  finis  esset  vitiis  et  origo 
virtutis ;  respice,  Domine,  in  faciem  Ecclesiae  tuae  et  multiplica  in  ea 
generationes  tuas,  qui  gratiae  tuae  effluentis  impetu  laetificas  civitatem 
tuam  fontemque  baptismatis  aperis  toto  orbe  terrarum  gentibus  innovandis, 
ut  tuae  majestatis  imperio  sumat  XJnigeniti  tui  gratiam  de  Spiritu  sancto, 
qui  banc  aquam  regenerandis  hominibus  praeparatam  arcana  sui  luminis 
admixtione  fecundet ;  ut  sanctiflcatione  concepta  ab  immaculato  divini 
fontis  utero  in  novam  renata  creaturam  progenies  caelestis  emergat ;  et 
quos  aut  sexus  in  corpore  aut  aetas  discernit  in  tempore  omnes  in  unam 
pariat  gratia  mater  infantiam.  Procul  ergo  hinc,  jubente  te,  Domine, 
omnis  spiritus  immundus  abscedat ;  procul  tota  nequitia  diabolicae  fraudis 
absistat.  Nihil  hie  loci  habeat  contrariae  virtutis  ammixtio  ;  non  insi- 
diando  circumvolet,  non  latendo  subripiat,  non  inficiendo  corrumpat.  Sit 
haec  sancta  et  innocens  creatura  libera  ab  omni  impugnatoris  incursu,  et 
totius  nequitiae  purgata  discessu.  Sit  fons  vivus  aquae  regenerans,  unda 
purificans,  ut  omnes  hoc  lavacro  salutifero  diluendi,  operante  in  eis 
Spiritu  sancto  perfecti,  purgationis  indulgentiam  consequantur.  Unde 
benedico  te,  creatura  aquae,  per  Deutn  vivum,  per  Deum  sanctum,  per 
Deum  qui  te  in  principio  verbo  separavit  ab  arida  et  in  quatuor  fluminibus 
totam  terram  rigare  praecepit,  qui  te  in  deserto  amaram  suavitate  indita 


312       CHRISTIAN  WOESHIP  :   ITS   OEIGIN  AND   EVOLUTION. 

fecit  esse  potabilem  et  sitienti  populo  de  petra  produsit.  Benedico  te  et 
per  Jesum  Christum,  Filium  ejus  unicum,  dominum  nostrum,  qui  te  in 
Cana  Galileae  signo  admirabili  sua  potentia  convertit  in  vinum,  qui  pedibus 
super  te  ambulavit  et  a  Johanna  in  Jordane  in  te  baptizatus  est,  qui  te 
una  cum  sanguine  de  latere  suo  produxit  et  discipulis  suis  jussit  ut 
credentes  baptizarentur  in  te,  dicens :  Ite,  docete  omnes  gentes,  bapti- 
zantes  eos  in  nomine  Patris  et  Filii  et  Spiritus  sancti.  Haec  nobis 
praecepta  servantibus  tu,  Deus  omnipotens,  clemens  adesto,  tu  benignus 
aspira,  tu  has  simplices  aquas  tuo  ore  benedicito ;  ut  praeter  natu- 
ralem  emundationem  quam  lavandis  possunt  adhibere  corporibus,  sint 
etiam  purificandis  mentibus  efBcaces,  Descendat  in  banc  plenitudinem 
fontis  virtus  Spiritus  tui  et  totam  hujus  aquae  substantiam  regenerandi 
fecundet  effectu.  Hie  omnium  peccatorum  maculae  deleantur ;  hie 
natura  ad  imaginem  tuam  condita  et  ad  honorem  sui  reformata  prin- 
cipii  cunctis  vetustatis  squaloribus  emundetur;  ut  omnis  homo  hoc 
sacramentum  regenerationis  ingressus  in  vera  innocentia  nova  infantia 
renascatur. 

According  to  the  ritual  directions  of  the  eighth  century- 
three  breaks  were  to  be  made  in  this  long  prayer,  that  is,  at 
the  making  of  the  sign  of  the  cross  over  and  in  the  water, 
and  again  at  the  insufflation,  or  breathing  over  it.  When  the 
Pope  came  to  the  words,  Descendat  in  hanc  ^plenitudiiiem  fontis 
virtus  Spiritus  tui,  the  two  dignitaries  who  carried  the  tapers 
plunged  them  into  the  font.  The  Canon  being  ended,  the 
Pope  took  an  ampulla  full  of  chrism  and  poured  it  cross- 
wise on  the  water,  which  he  then  stirred  with  his  hand.^ 

All  being  then  ready,  the  baptisms  began.  Completely 
divested  of  their  garments,^    the  "elect"    approached  the 


1  The  same  Ordines  tell  us  that  the  Pope  then  sprinkled  the  assembly 
with  holy  water,  and  that  the  faithful  were  permitted  at  that  moment  to 
take  some  of  it  away  as  a  phylactery.     This  can  scarcely  be  primitive. 

*  In  the  Appendix  to  Mabillon's  Or  do  I.,  one  of  the  lateral  chapels  of 
the  baptistery  is  called  ad  S.  Johannem  ad  Vestem.  It  was  probably  there 
that  the  candidates  divested  themselves  of  their  garments.  As  there  are 
two  similar  chapels,  it  is  possible  that  they  were  both  used,  one  for  the 
men,  the  other  for  the  women.  It  is  scarcely  necessary  to  remark  that, 
in  spite  of  this  direction  to  remove  all  clothing,  precautions  were  taken 
BO  that  decency,  as  it  was  then  understood,  should  not  be  offended.     The 


CEREMONIES   OF   CHRISTIAN   INITIATION.  313 

font.  The  archdeacon  presented  them,  one  by  one,  to  the 
Pope,  "who  put  to  them  the  three  questions,  which  epitomised 
the  whole  Creed — 

Credis  in  Deum  Patrem  omnipotentem  ? 

Credis  et  in  Jesum  Christum,  FUium  ejus  unicum,  dominum  nostrum, 
natum  et  passum? 

Credis  et  in  Spiritum  sanctum,  sanctam  Ecclesiam,  remissionem 
peccatorum,  carnia  resurrectionem  ? 

After  his  threefold  reply  in  the  affirmative,  the  can- 
didate was  thrice  immersed,  while  the  Pope  pronounced 
the  formula,  Baptizo  te  in  nomine  Fatris  et  Filii  et  Spiritus 
sancti. 

Baptismal  immersion  did  not  imply  that  the  person 
baptised  was  entirely  plunged  in  the  water.  He  entered 
the  font,  in  which  the  water  would  not  reach  beyond 
the  middle  of  an  adult,  and  was  placed  under  one  of 
the  openings  from  which  a  stream  issued,  or  else  the 
water  was  taken  from  the  font  itself  and  poured  over 
his  head.  It  is  thus  that  baptism  is  represented  on  the 
ancient  monuments. 

The  actual  ceremony  of  baptism  was  not  performed  by 
the  Pope  alone.  Priests,  deacons,  and  even  clerics  of 
inferior  order,  entered  the  water,  clothed  in  long  linen 
tunics,  and  administered  the  sacred  washing  to  the  crowd 
of  neophytes. 


deaconesses  had  here  an  important  part  to  play  in  connection  with  the 
baptism  of  the  women  {Const.  Ap.,  iii.  15,  16).  It  must  not  be  thought, 
however,  that  propriety  in  ancient  times  was  as  easily  offended  as  it  would 
be  now.  The  author  of  De  singularitate  clericorum  (Cyprian,  App.,  p.  189, 
Hartel)  does  not  understand  that  in  ipso  baptismate  cujusquam  nuditas 
erubescat,  ubi  Adae  et  Evae  renovatur  infantia,  nee  exponit  sed  potius  accipit 
tunicam.  Cf.  the  curious  story  related  by  John  Moschus  in  his  Prat. 
Spir.,  ch.  3. 


314       CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 


5.  Confirmation. 

While  the  baptisms  were  proceeding,  the  Pope  with- 
drew to  the  consignatorium,  where  the  neophytes  were 
brought  to  him  for  the  ceremony  of  the  Consignation 
[signing].  The  place  set  apart  for  this  was,  from  the 
time  of  Pope  Hilary  (461-468),  the  chapel  of  the  Cross, 
behind  the  baptistery.  Before  entering  the  chapel,  the 
newly  baptised  first  presented  themselves  before  a  priest, 
who  anointed  them  on  the  head  with  the  fragrant  oil  of 
the  holy  chrism,  saying — 

Deus  omnipotens,  Pater  domini  nostri  Jesu  Christi,  qui  te  regeneravit 
ex  aqua  et  Spiritu  sancto,  quique  dedit  tibi  remissionem  omnium 
peccatorum,  ipse  te  linit  chrismate  Balutis  in  vitam  aeternam. 

The  baptised  then  resumed  their  garments,  or  rather 
they  put  on  new  white  ones,  being  assisted  in  this  operation 
by  their  godfathers  and  godmothers.  Having  been 
brought  before  the  bishop,  they  stood  in  groups,  over 
each  of  which  the  pontiff  first  pronounced  the  invocation 
of  the  Holy  Spirit  ^— 

Omnipotens,  sempiterne,  Deus,  qui  regenerare  dignatus  es  hos 
famulos  et  famulas  tuas  ex  aqua  et  Spiritu  sancto,  quique  dedisti 
eis  remissionem  omnium  peccatorum,  emitte  in  eos  septiformem  Spiritum 
sanctum  tuum  Paraclitum  de  caelis:  Spiritum  sapientiae  et  intellectus, 
Spiritum  consilii  et  fortitudinis,  Spiritum  scientiae  et  pietatis ;  adimple 
eos  Spiritu  timoris  tui  et  consigna  eos  signo  crucis  Christi  in  vitam 
propitiatus  aeternam. ^ 

The   Pope   then   made    the   sign  of  the  cross  with  his 


^  Gregorian  text. 

"  According  to  the  Or  do  of  St.  Amand,  this  prayer  is  accompanied  by 
the  imposition  of  hands,  first  upon  the  men,  and  then  upon  the  women. 


CEEEMONIES    OF    CHEISTIAN   INITIATION.  315 

thumb,  previously  dipped  in  the  chrism,  upon  the  forehead 
of  each  neophyte,  saying  to  each  separately,  In  nomine  Patris 
et  Filii  et  Sinrihis  sancti.     Pax  tibi. 


6.  First  Communion. 

The  Consignation  being  ended,  the  procession  again 
formed  to  return  to  the  basilica.  The  scJiola  cantorum  had 
already  been  there  for  some  time.  During  the  long 
ceremonies  which  had  taken  place  in  the  baptistery, 
they  had  continued  to  sing  the  litanies,  repeating  the  invo- 
cations first  seven  times,  then  five,  then  thrice.  At  the 
end  of  the  threefold  litany  the  Pope  made  his  entry,  and 
approaching  the  altar,  prostrated  himself  before  it.  He 
then  arose  and  began  to  sing  Gloria  in  excelsis,  thus  com- 
mencing the  first  Easter  Mass.  Before  the  end  of  the 
Canon,  he  blessed  the  drink,  composed  of  honey,  water, 
and  milk,  which  was  given  to  the  neophytes  after  their 
communion.^  The  newly  initiated  participated  in  the  holy 
mysteries  for  the  first  time.  It  was  daybreak  before  this 
solemn  ceremony  came  to  any  end. 

The  octave  of  Easter  was,  as  we  have  already 
remarked,  one  unbroken  festival.  There  was  a  Stational 
Mass  every  day,  at  which  the  neophytes  were  present 
in  their  white  garments,  and  at  which  they  communicated. 
They  met  at  the  basilica  of  the  Lateran  every  evening 
for  the  office  of  Vespers.  In  the  basilica  three  antiphons 
were  sung,  accompanied  by  alleluias  and  responds.  This 
part  of  the  of&ce  ended  by  the  chanting  of  the  evangelical 


*  Of.  p.  175.  This  potion,  mentioned  in  the  sixth  century  by  Johannes 
Diaconus  in  his  letter  to  Senarius,  and  in  the  Leonian  Sacramentary,  does 
not  appear  in  the  later  documents  of  the  Roman  Liturgy.  Herr  H.  Usener 
(Bhein.  Museum,  vol.  Ivii.  p.  189)  conjectures  that  it  was  suppressed  about 
the  time  of  St.  Gregory,  and  perhaps  by  that  Pope  himself. 


316       CHRISTIAN   WOESHIP  :   ITS   ORIGIN   AND   EVOLUTION. 

hymn,  that  is  to  say,  the  Magnificat,  and  by  prayer.  The 
neophytes  were  then  conducted  to  the  baptistery  and 
the  chapel  of  the  Cross,  thus  accomplishing  a  kind  of 
pilgrimage  to  the  scene  of  their  baptism  and  confirmation. 
This  double  procession  was  accompanied  by  singing,  some- 
times in  Latin,  sometimes  in  Greek.^ 


§  2. — The  Gallican  Baptismal  Eite. 

It  is  somewhat  difficult  to  reconstruct  the  baptismal 
ritual  of  the  Gallican  Church.  The  documents  we  possess 
are  all  more  or  less  incomplete,  and,  moreover,  if  they 
agree  on  most  points,  they  reveal  here  and  there  certain 
differences  peculiar  to  this  or  that  country.  I  will  class 
them  according  to  their  geographical  order. 

North  Italy. — The  treatise  De  Mysteriis  of  St.  Ambrose, 
the  anonymous  treatise  De  Sacramentis,  the  sermons  of 
St.  Maximus  of  Turin,  and  the  Sacramentary  of  Bobbio. 

Gaul. — A  few  details  given  in  the  second  letter  of 
St.  Germain  of  Paris ;  the  Missale  Gothicum ;  the  Missale 
Gallicanum  vetus. 

Spain. — The  De  OJiciis  of  St.  Isidore,  and  the  De 
cognitione  Baptismi  of  St,  Ildefonsus. 


*  On  the  two  last  days,  instead  of  repairing  directly  to  the  baptistery, 
they  went,  on  the  Friday,  to  Santa  Croce  in  Gerusalemme,  and  on  the 
Saturday  to  Santa  Maria  Maggiore.  On  these  days  the  station  at  the 
chapel  of  the  Cross  did  not  take  place.  AU  these  stations  are  given  in 
the  Sacramentary  of  Pope  Adrian.  They  have  long  since  ceased  to  be 
observed  at  Kome,  but  in  some  countries  they  are  still  in  use — in  the 
diocese  of  Paris,  for  instance,  on  Easter  Day.  Few  persons,  however,  know 
their  origin  or  understand  their  peculiar  significance. 


CEEEMONIES    OF   GHEISTIAN   INITIATION.  317 


1.  I%e  Gatechumenate. 

The  ritual  of  the  catechumenate  consisted  of  three 
ceremonies — exorcism,  unction^  and  insufflation. 

Exorcism  is  mentioned  by  Isidore  and  Ildefonsus.  One 
rather  curious  formulary,  preserved  in  the  Missale  Galli- 
canum,  probably  refers  to  this  ceremony  ^ : 

Adgredior  te,  immundissime,  damnate  spiritus,  etc. 

The  unction,  mentioned  also  by  Spanish  writers,  is 
specially  that  of  the  ears  and  mouth.  In  this  respect  it 
corresponds  to  the  Eoman  JEffeta,  but  it  was  also  applied 
to  other  parts  of  the  body,  and  in  this  case  it  corresponds  to 
the  unction  of  the  breast  and  shoulders,  which,  in  the  Eoman 
rite,  follows  immediately  after  the  Effeta.  We  have  here,  then, 
at  the  very  beginning  of  the  catechumenate,  the  ceremony 
which,  according  to  the  Eoman  use,  terminates  that  period 
of  probation,  and  immediately  precedes  the  renunciation  of 
the  devil.^     Finally,  this  anointing  is  accompanied  by  the 


•  St.  Isidore,  De  Off.,  ii.  21,  adds  to  exorcism  the  administration  of  salt: 
"  Exorcizantur,  deinde  sales  accipiunt  at  unguntur."  But  this  ceremony 
was  not  universal  in  Spain,  as  Ildefonsus  {De  cognit.  baptismi,  26)  says  it 
was  observed  in  some  places,  but  that  he  disapproved  of  the  custom.  It 
was  used,  perhaps,  in  the  province  of  Boetica,  and  was  a  vestige  of  the 
Roman  use,  which  in  that  country  had  preceded  the  Galilean. 

-  St.  Ildefonsus  mentions  the  unction  as  immediately  following  the 
exorcism  (op.  cit.,  c.  21,  27,  28).  He  refers  the  origin  of  this  custom  to 
the  healing  of  the  deaf  and  dumb  by  the  Ephphatha  and  the  anointing  with 
the  saliva,  citing  in  support  St.  Mark  vii.  32,  33 ;  he  says  also  that  this 
passage  from  the  Gospel  was  read  at  the  Mass  during  which  the  exorcism 
took  place.  All  this  shows  that  it  is  clearly  the  Galilean  Effeta  which  is 
in  question.  The  same  writer,  indeed,  speciiies  (c.  29)  that  "  post  exorcismos 
tanguntur  auriculae  oleo  .  .  .  tangitur  et  os,"  and  all  this  before  the 
traditio  of  the  Creed,  at  the  moment  when  from  being  gentilis  the  person 
became  catechumenus. 

Y 


318      CHRISTIAN  WOESHIP:   ITS   OEIGIN   AND   EVOLUTION. 

imposition  of  the  sign  of  the  cross,  and,  from  this  point  of 
view,  it  corresponds  with  the  Eoman  ceremony  of  the  signing 
with  the  cross  in  the  ritual  of  the  catechumenate. 

At  Milan,  the  anointing  and  the  Effeta  were  relegated, 
as  at  Eome,  to  Easter  Eve.^  This  difference  in  the  order 
of  the  ceremonies  appears  to  go  back  to  a  considerable 
antiquity.  It  was  a  subject  of  discussion  about  the  year 
400,  for  we  see  in  a  document  of  that  period^  that  the 
bishops  of  Gaul  had  consulted  the  Pope  on  the  matter.  At 
Eome,  pro\ided  the  unction  took  place  after  the  third 
scrutiny,  the  day  was  not  considered  of  any  moment.  We 
see  that  on  this  point  the  Church  of  Milan  conformed  her 
use  to  that  of  Eome,  but  in  Spain  it  was  otherwise.  We 
have  no  documentary  evidence  to  show  which  course  was 
adopted  in  Gaul.^ 

*  There  are,  however,  differences,  for  at  Eome  the  Effeta  and  the 
renunciation  of  the  devil  took  place  in  the  morning,  at  a  service  quite 
distinct  from  the  actual  baptism,  while  at  Milan  these  ceremonies  occurred 
immediately  before  the  neophyte  entered  the  font.  Moreover,  the  Effeta 
at  Milan  was  made  with  consecrated  oil,  and  not  with  saliva. 

*  Canonesad  Gallos,  II;  Coustant,  Epistolae  Bom.  Pont.,  p.  693. 

^  In  the  Missale  Gothicum,  the  ritual  of  the  catechumenate,  under  the 
rubric  Ad  Christianum  faciendum,  is  placed  on  Easter  Eve.  In  the  Missale 
Gallicanutn.  it  is  true,  this  ritual  precedes  the  Traditio  Symholi  ;  but  there 
is,  at  that  place,  a  lacuna  which  prevents  us  from  ascertaining  whether  the 
unction  occurred  there  or  not.  Its  use  is  not  indicated  on  Easter  Eve. 
I  give  here  two  formularies  for  this  ceremony,  the  first  of  which  figures 
in  the  Missale  Gothicum  ;  the  other,  which  is  still  in  use,  is  common  to  the 
Gelasian  Sacramentary  (cf.  supra,  p.  295)  and  to  that  of  Bobbio. 

Signo  te  in  nomine  Patris  et  Filii  et  Spiritus  sancti,  ut  sis  ehristianus  : 
oculos,  ut  videas  claritatem  Dei ;  auree,  ut  audias  vocem  Domini  j  nares,  ut 
odores  suavitatem  Christi  ;  conversus,  ut  confitearis  Patrem  et  Filium  et 
Spiritum  sanctum  ;  cor,  ut  credas  Trinitatem  inseparabilem.    Pax  tecum, 

Accipe  signum  cruets,  tain  in  fronte  quam  in  corde;  sumefidem  caelestium 
praeceptorum ;  talis  esto  moribus  ut  templum  Dei  esse  jam  possis ;  ingres- 
susque  Ecclesiam  Dei  evasisse  te  laqueos  mortis  laetus  agnosce,  Horresoe 
idola,  respue  simulacra,  cole  Deum  Patrem  omnipotentem  et  Jesum  Christum 
Filium  ejus  qui  vivit  cum  Patre  et  Spiritu  sancto  per  omnia  saecula 
saeculorum. 

Then  follows,  in  the  Gelasian  Sacramentary,  the  prayer  Te  deprecor, 
etiU  in  use  (for  adults),  and  another  prayer,  Deus  qui  es  et  qui  eras,  etc. 


CEEEMONIES   OF   CHRISTIAN  INITIATION.  319 

The  insufflation  appears  also  in  the  rites  enumerated  by 
St.  Isidore.  It  is  also  found  in  the  Bobbio  Sacramentary, 
and  according  to  this  authority  it  was  administered  three 
several  times  on  the  face  of  the  candidate,  the  officiating 
minister  saying,  Accipe  Spiritum  sanctum  et  in  corde  teneas. 


2.  Preparation  for  Baptism. 

We  have  no  information  with  regard  to  the  number  and 
order  of  the  Gallican  scrutinies.  All  that  remains  of  this 
part  of  the  ritual  are  the  two  formularies  of  prayer  in  the 
Missale  Gallicanum,  where  they  appear  under  the  title  of 
Praemissiones  ad  scrufamen. 

On  the  other  hand,  the  Traditio  Symholi  is  often  men- 
tioned. It  took  place  on  the  Sunday  before  Easter.  We 
have  the  testimony  of  St.  Ambrose  on  this  point,  besides 
trustworthy  attestations  in  Gaul  and  Spain.^  The  Bishop 
himself  presided  at  this  ceremony,  which  was  placed  between 
the  Mass  of  the  catechumens  and  that  of  the  faithful.  He 
began  by  an  address,  and  then,  having  recited  the  Apostles' 
Creed  three  times,  he  proceeded  to  give  an  exposition  of  it 
article  by  article.^ 


1  Ambr.,  Ep.,  20:  "Sequent!  die,  erat  autem  dominica  (Sunday  before 
Easter),  post  lectiones  atque  tractatum,  dimissia  catechumenis,  symbolum 
aliquibus  competentibus  in  baptisteriis  tradebam  basilicae."  Council  of 
Agde  (506),  c.  3 :  "  Symbolum  etiam  placuit  ab  omnibus  ecclesiis  una  die,  id 
est  ante  octo  dies  dominicae  Kesurrectiouis,  publice  in  ecclesiis  competentibus 
tradi."  St.  Germain  of  Paris  and  all  the  liturgical  books,  together  with 
Isidore  and  Ildefonsus  (loc.  cit.),  mention  the  same  Sunday.  Cf.  Mabillon, 
Mus.  Ital.,  vol.  i.  p.  95,  and  the  Mozarabic  Missal  for  Palm  Sunday. 

2  Tiie  Missale  Gallicanum  contains  two  formularies  for  the  Traditio 
Syniholi,  one  entire,  the  other  imperfect  owing  to  a  lacuna ;  and  there  is 
a  third  in  the  Bobbio  Sacramentary.  These  two  books  contain,  besides, 
with  some  slight  abbreviations,  the  Eoman  ceremony  of  the  Apertio 
aurium.     Their  complexity  on  this  point  agrees  with  the  general  character 


320       CHRISTIAN   WORSHIP  :   ITS    ORIGIN    AND   EVOLUTION. 

St.  Germain  of  Paris  describes  this  ceremony  as  con- 
nected with  the  benediction  of  the  holy  oils.  It  was  only 
natural  to  choose  the  Sunday  which  was  called  dies  unctionis 
for  the  blessing  of  the  oils.^ 

Having  been  taught  to  the  catechumens  on  the  Sunday 
before  Easter,  the  Creed  was  rendered,  that  is  to  say,  recited 
publicly,  on  Maundy  Thursday.^  By  this  means  its  recita- 
tion was  separated  from  the  renunciation  of  the  devil,  which 
in  the  other  rites  precede  it. 


3.  Baptism  and  Confirmation, 

The  observances  for  Easter  Eve  were  much  the  same  as 
those  in  use  at  Eome.  The  passages  from  Holy  Scripture 
which  constituted  the  lections  were  almost  identical,  and 
were,  like  the  Eoman  lessons,  interspersed  with  hymns  and 
prayers.  At  the  appointed  hour,  all  concerned  proceeded  to 
the  baptistery,^  where  the  ceremony  of  initiation  began  by 
the  blessing  of  the  water. 

of  their  redaction,  which  is  throughout  a  combination  of  Koman  and 
GaUican  elements. 

^  Ep.  II.;  of.  Ildef.,  loc.  cit.,  c.  34.  This  appellation  owes  its  origin  to 
the  fact  that  the  Gospel  for  that  day  contains  the  anointing  of  Christ  at 
Bethany. 

^  Martin  of  Braga,  can.  49 ;  Udefonsus,  loc.  cit,  c.  34.  Direct  attesta- 
tion comes  from  Spanish  sources  only,  but  in  all  other  Galilean  countries, 
contrary  to  the  Oriental  and  Eoman  uses,  we  find  that  the  renunciation  of  the 
devil  is  not  followed  by  the  recitation  of  the  Creed.  This  omission  concurs 
with  the  testimony  from  Spanish  sources,  and  goes  to  prove  that  we  have 
here  not  simply  a  Spanish  peculiarity,  but  one  that  is  GaUican  in  the 
widest  sense  of  the  word.  This  conclusion  is  also  confirmed  by  the  fact 
that  the  Council  of  Laodicea  fixes  Thursday,  and  that  probably  Maundy 
Thursday,  for  the  Bedditio  Symboli:  "On  Se?  rohs  (pwn^ofjiivovs  r^y  iriffTiv 
eKfiavOdveiv  kuI  ttj  ■jre/j.Trrr]  ttjs  efido/xdSos  airayyeWeiv  Tto  iiri(TK6Trq>  fj  to7s 
vpe<rPvrepots "  (c.  46).  This  canon  was  confirmed  by  the  Council  in  Trullo 
(e.  78). 

*  Several  authors  speak  of  baptismal  fonts,  which   were   miraculously 


CEEEMONIES   OF   CHEISTIAN    INITIATION.  321 

The  officiating  priest  first  recited  a  collective  prayer, 
whicli  was  preceded  by  a  somewhat  lengthy  invitatory  of 
the  usual  Gallican  type.^  The  following  is  one  of  the 
formularies  which  have  been  preserved : — 


Deum  immortalium  munerum  et  salutariiim  gratiaruin,  Fratres  dilec- 
tissimi,  concordi  mente  et  humiK  oratione  poscamus,  ut  per  Verbum, 
Sapientiam  et  Virtutem  suam,  dominum  nostrum  Jesum  Christum  Filium 
suum,  concurrenti  ad  baptismum  salutarem  plebi  suae  gratiam  novae 
regenerationis  indulgeat ;  atque  accessus  hinc  penitus  malignae  conta- 
gionis  avertens  infundat  vitali  lavacro  Spiritum  suum  sanctum ;  ut  dum 
sitiens  fidem  populus  aquas  salutares  ingreditur,  vere,  ut  scriptum  est,  per 
aquam  et  Spiritum  sanctum  renascatur,  et  consepultus  in  lavacro  Redemp- 
tori  suo,  in  similitudinem  sacri  divinique  mysterii,  cui  commoritur  per 
baptismum  eidem  conresurgat  in  regno. 

Benedic,  Domine,  banc  aquam  salutaris  et  sanctifica  eam,  omnipotens 
Trinitas,  qui  humanum  genus  formare  creareque  jussisti,  quique  etiam 
dedisti  nobis  per  tui  baptismatis  mysterium  ^  gratiam  renascendi.     Eespice 


filled  during  the  night  of  Easter  Eve.  One  of  these  was  in  Sicily,  and 
is  mentioned  by  Paschasinus,  Bishop  of  Lilyboeum,  in  a  letter  addressed 
to  Pope  St.  Leo  (Ballerini,  vol.  i.  p.  607) ;  there  was  another  at  Marcelliana, 
near  Oonsilinum,  in  Lucania  (Cassiodorus,  Var.,  viii.  33);  and  others  in 
Asia  Minor  (Moschus,  Prat.  Spir.,  214,  215).  The  most  celebrated  was  that 
of  Osset  [Osset  Constantia,  ?  Salteras, — Tr.],  near  Seville,  in  Spain,  frequently 
mentioned  by  Gregory  of  Tours  (Hist.  Fr.,  v.  17;  vi.  43;  Glor.  Mart., 
23,  24;  cf.  Ildefonsus,  De  Baptismo,  105,  106).  He  was  careful  to  ask, 
in  those  years  when  there  was  uncertainty  as  to  the  date  when  Easter 
should  fall,  whether  the  miraculous  font  had  filled  itself  on  the  day  on 
which  he  had  kept  the  festival. 

1  This  is  one  of  the  two  given  in  the  Missale  Gallicanum.  The  other 
has  a  Gallican  invitatory,  followed  by  the  Koman  prayer  quoted  on  p.  311. 
In  the  Missale  Gothicum,  the  invitatory  is  so  badly  copied  that  it  is 
unintelligible.  After  the  sentence  Stantes,  fratres  karissirni,  super  ripam 
vitrei  fontis,  come  several  words  which  have  no  sense  whatever,  then  the 
text  continues:  Navigantes  pulsent  mare  novum  non  vtrga  sed  cruce,  non 
tactu  .sed  sensit,  7ion  baculo  sed  sacramento.  Locus  quidem  parvus  sed  gratia 
plenus,  etc.  The  formulary  of  the  Bobbio  Sacramentary  has  been  curiously 
cut  out  of  the  Koman  rite.  The  Mozarabic  Missal  does  not  contain  any 
formulary  of  this  kind. 

^  ilysteriis,  printed  edition. 


322    CHEISTIAN  wokship:  its  origin  and  evolution. 

propitius  super  istius  aquae  creaturam  religionis  mysterioi  procuratam, 
spiritalem  tuam  benedictionem  perfande,  ut  sit  eis  qui  in  ea  baptizandi 
sunt  fons  aquae  salutaris  in  remissione  veterum  criminum,  te,  Domine, 
largiente,  in  vitam  aetemam. 


After  this  introductory  prayer,  the  bishop  proceeded  to 
exorcise  the  water.^ 

Exorcize  te,  creatura  aquae,  exorcizo  te  omnis  exercitus  diaboli, 
omnis  potestas  adversaria,  omnis  umbra  daemonum.  Exorcizo  te  in 
nomine  domiui  nostri  Jesu  Christi  Nazarei,  qui  incarnatus  est  in  Maria 
Adrgine,  cui  omnia  subjecit  Pater  in  caelo  et  in  terra.  Time  et  treme, 
tu  et  omnis  malitia  tua ;  da  locum  Spiritui  saneto,  ut  omnes  qui  de- 
scenderint  in  hunc  fontem  fiat  eis  lavacrum  baptismi  regenerationis 
in  remissionem  omnium  peccatorum.  Per  Dominum  nostrum  Jesum 
Christum,  qui  venturus  est  in  sede  majestatis  Patris  sui  cum  Sanctis 
angelis  suis  judicare  te,  inimice,  et  saeculum  per  ignem,  in  saecula 
saeculorum. 

There  is  very  ancient  evidence  for  this  part  of  the 
ceremony,  quite  apart  from  its  existence  in  the  liturgical 
books.  It  is  mentioned  by  the  author  of  the  De  Sacramentis,^ 
and  by  Gregory  of  Tours.^ 

Then  follows  the  Contestatio,  or  eucharistic  prayer.^ 

Dignum  et  justum  est,  vera  aequum  et  justum  est,  nos  tibi  gratias 


'  Mysterium,  printed  edition. 

2  I  give  here  the  formulary  of  the  Missale  Gothieum.  There  are  others 
in  the  Missale  Gallicanum,  in  the  Bobbio  Sacramentary,  and  in  the  Mozarabio 
Missal.  That  of  the  Missale  Gallicanum  is  partly  borrowed  from  the  Eoman 
canon  of  consecration. 

*  I.  5 :  "  Ubi  primum  ingreditur  sacerdos,  exorcismum  facit  secundum 
creaturam  aquae,  invocationem  postea  et  precem  defert  ut  sanctificetur  fons 
et  adsit  praesentia  Trinitatis  aeternae." 

*  Glor.  Mart.,  23. 

*  I  give  the  formulary  of  the  Missale  Gallicanum,  which  is  identical 
with  that  of  the  Mozarabic  Missal.  In  the  two  other  Sacramentaries  are 
others  of  different  tenor. 


CEKEMONIES   OF   CHKISTIAN  INITIATION.  323 

agere,  Domine  Deus  aeteme,  qui  solus  habes  immortalitatem,  eamque  ne 
solus  possideas  nobis  quoque  renovata  aetate  tribuisti ;  qui  humano  geueri 
amissam  per  transgressionem  pristinae  originis  dignitatem  reformare  in 
melius  tam  pretioso  quam  felici  baptismatis  munere  voluisti.  Adsiste, 
quaesumus,  ad  invocationem  nominis  tui ;  sanctifica  fontem  hunc,  sancti- 
ficator  generis  humani;  fiat  locus  iste  dignus  in  quem  Spiritus  sanctus 
influat.  Sepeliatur  Ulic  Adam  vetus,  resurgat  novus ;  moriatur  omne 
quod  camis  est,  resurgat  omne  quod  spiritus ;  exuantur  sordentes  vitiis, 
et  discissis  criminis  amictibus,  splendoris  et  immortalitatis  indumenta 
sumantur.  Quicumque  in  Christo  baptizabuntur  induant  Christum ;  qui- 
cumque  liic  renunciaverint  diabolo  da  eis  triumphare  de  mundo ;  qui  te 
in  hoc  loco  invocaverit  tu  eum  cognoscas  in  regno.  Sic  in  hoc  fonte 
extinguantur  crimina  ne  resurgant,  sic  invalescat  aquae  istius  beneficium 
ut  aetemi  ignis  restinguat  incendium.  Mitte  fonte  ^  altaribus  tuis  quos 
altaria  regnis  tuis  mittant.  Totus  hie  horror  mortis  intereat ;  quicumque 
hie  tuus  esse  ceperit  tuus  esse  non  desinat ;  quicumque  hie  se  sibi  negaverit 
te  lucrifaciat,  et  per  ministerium  nostrum  et  misterium  tuum  consecratua 
tibi  populus  aeternis  ad  te  praemiis  consecretur. 


At  this  point  the  infusion  of  the  chrism  into  the  font 
takes  place.  The  bishop  pours  it  crosswise  into  the  water,^ 
saying— 


Infasio  chrismae  salutaris  domini  nostri  Jesu  Christi,  ut  fiat  fons  aquae 
salientis  cunctis  descendentibus  in  ea,  in  vitam  aeternam.^ 


He  then  recites  a  final  prayer,  imploring  the  grace  of 


'  Fontis,  printed  edition. 

"  The  Missale  Gallicanum  states  that  this  infusion  is  made  in  three 
distinct  acts.  The  Missale  Gothicum  here  mentions  a  triple  insufflation, 
but  as  it  places  at  this  point  the  exorcising  of  the  water,  which  all  other 
documents  put  before  the  Contestatio,  it  is  possible  that  this  rite  refers  to 
the  exorcism  itself,  and  not  to  the  consecration  properly  so  called. 

^  This  formulary  is  met  with  in  the  Missale  Gothicum,  and  iu  the 
Bobbio  Sacramentary.  It  is  omitted  in  the  Missale  Gallicanum.  The 
Mozarabic  Missal  contains  another :  Signo  te,  saoratissime  fons,  etc. 


324      CHEISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Grod   for  those   who    are    about  to   enter   the    consecrated 
water — 

Deus  ad  quem  sitientes  animae  vivendi  ^  immortalitatis  amore  festinant, 
da  eis  famulis  tuis  supplicantibus  invenire  munus  quod  cupiunt,  adipisci 
gratiam  quod  merentur ;  ingrediantur  fontem  regenerationis  auctorem,  in 
quo  lethiferam  iUam  primi  parentis  offensam,  mutata  in  novum  hominem 
caducae  carnis  fragilitate,  deponant.^ 

The  blessing  of  the  water  doubtless  took  place  before  the 
candidates  were  admitted.  At  the  appointed  moment  the 
doors  of  the  baptistery  were  opened  to  them.  Each  one 
presented  himseK,  completely  divested  of  his  garments.^ 
The  candidate  took  up  his  position  facing  west,  and  was 
thrice  called  upon  to  renounce  the  devil,  his  pomps  and 
his  pleasures.*  Having  made  a  threefold  reply,  he  was  made 
to  enter  the  font,  and  was  there  thrice  required  to  make  a 
confession  of  the  Christian  faith.^     Thrice  he  replied  Credo. 


*  Bibendique,  printed  edition. 

*  This  is  the  formulary  in  the  Missale  Gallicanum.  There  are  others 
in  other  Sacramentaries ;  the  Missale  Gothicum  omits  it. 

^  At  Milan,  it  was  at  this  point  that  tlie  ceremony  of  the  Effeia  and  of 
the  anointing  took  place. 

*  "  Abrenuntias  Satanae,  pompis  saeculi  et  voluptatibus  ejus  ?  (Missale 
Gallicanum.')  Abrenuncias  Satanae,  pompis  ejus,  luxuriis  suis,  saeculo  huic  ?  " 
(Bobbio  Sacram.)     The  formulary  is  not  given  in  the  Missale  Gothicum. 

^  This  formulary  also  is  omitted  in  the  Missale  Gothicum.  That  in  the 
Bobbio  Sacramentary  is  merely  the  Apostles'  Creed  in  an  interrogatory 
form,  arranged  into  three  articles.  Cf.  the  formulary  cited  by  the 
anonymous  Arian  mentioned  above,  p.  88,  note :  Oreclis  in  Deum,  Patrem 
omnipotentem,  creatorem  caeli  et  terrae  ?  Credis  et  in  Christo  Jesu  filio  ejus  ? 
The  following  is  that  of  the  Missale  Gallicanum : — 

Credis  Patrem  et  Filium  et  Spiritum  sanctum  unius  esse  virtutis  ? 

Credis  P.  et  F.  et  Sp.  s.  ejusdem  esse  potestatis  ? 

Credis  P.  et  F.  et  Sp.  s.  trinae  veritatis  una  manente  substantia,  Deum 
esse  perfectum  ? 

This  formulary,  evidently  prompted  by  a  hatred  of  Arianism,  cannot  be 
older  than  the  fourth  century,  at  a  time  when  the  barbarian  Arians  were 
living  in  Gaul  among  the  Catholics.     St.  Maximus  of  Turin  (De  Baptism. 


CEEEMONIES    OF   CHEISTIAN   INITIATION.  325 

He  is  then  plunged  three  times  in  the  consecrated  water. 
This  was  not  the  case  in  Spain,  where  single  immersion  was 
considered  as  a  protest  against  Arianism.^ 

The  baptismal  formularies  which  are  given  in  the 
Galilean  books  all  have  something  additional  to  the  text 
as  used  at  Eome.  With  all  their  variations,  they  agree  in 
introducing  the  words  ut  habeas  vitam  aeternam.^ 

As  he  left  the  water  the  neophyte  was  led  to  the 
bishop,  who  made  the  sign  of  the  cross  on  his  head  with 
fragrant  oil,^  reciting  meanwhile  the  formulary — 

Deus  omnipotens,  qui  te  regeneravit  ex  aqua  et  Spiritu  sancto    con- 
cessitque  tibi  peccata  tua,  ipse  te  ungat  in  vitam  aeternam.* 


tract.  2)  gives  the  following  formulary :  "  Credis  in  Deum  Patrem  omni- 
potentem?  Credis  et  in  Jesum  Christum,  Filium  ejus,  qui  conceptus  est 
de  Spiritu  sancto  et  natus  est  ex  Maria  Virgine?  Credis  et  in  Spiritum 
sanctum  ? "  Further  on  he  adds  :  "  Credis  in  sanctam  Ecclesiam  et 
remissionem  peccatorum  ?  " 

>  Cone.  ToL,  iv.,  can.  5.  The  Eunomians,  who  were  extreme  and  obstinate 
Arians,  also  practised  single  immersion  (Sozom.,  Hist.  Eccl.,  vi.  26),  thoao'h 
contrary  to  the  custom  of  all  the  Catholic  Churches  of  the  East.  We  see 
from  this  that  the  symbolism  is  entirely  arbitrary;  the  rite  has  no  other 
meaning  than  that  attached  to  it. 

2  Miss.  Goth. :  "  Baptizo  te,  in  nomine  P.  et  F.  et  Sp.  s.  in  remissionem 
peccatorum  ut  habeas  vitam  aeternam."  Miss.  Gall. :  "  Baptizo  te  cre- 
dentem  in  nomine  P.  et  F.  et  Sp.  s.  ut  habeas  vitam  aeternam  in  saecula 
saeculorum."  Bobb.  Sacram. :  "  Baptizo  te  in  nomine  P.  et  F.  et  Sp. 
8.,  unam  habentem  substantiam,  ut  habeas  vitam  aeternam,  partem  cum 
Sanctis." 

2  The  Bobbio  Sacramentary  specifies  :  Suffundis  chrisma  in  fronte 
ejus. 

*  This  formulary  is  given  in  the  De  Sacramentis ;  it  is  found  with  some 
slight  variations  in  the  Missale  Gallicanum  and  in  the  Bobbio  Sacramentary. 
It  is  almost  identical  with  the  Eoman  formulary  of  the  CJirismatio,  and 
strongly  resembles  that  given  by  the  anonymous  Arian  (L  c.) :  Deus  et 
pater  domini  nostri  Jesu  Christi  qui  te  regeneravit  ex  aqua  ipse  te  linet 
(read :  linat)  Spiritu  Sancto,  etc.  The  Missale  Gothicum  here  contains  a 
formulary  which  appears  to  be  corrupt  and  to  have  been  amalgamated  with 
that  of  the  giving  of  the  white  garment :  "  Perungo  te  chrisma  sanctitatis, 
tunicam  immortalitatis,  quam  D.  N.  Jesus  Christus  traditam  a  Patre  primus 
accepit,  ut  earn   integram  et  inlibatam  perferas    ante   tribunal  Christi  et 


326      CHEISTIAN  WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

He  then  received  a  white  garment,  which  the  bishop 
handed  to  him,  saying — 

Accipe  vestem  candidam  quam  immaculatam  perferas  ante  tribunal 
domini  nostri  Jesu  Christi.^ 

Before  or  after  ^  this  ceremony  the  washing  of  the  feet 
must  have  taken  place.  The  bishop,  having  his  loins 
girt,  washed  the  feet  of  the  neophytes,  sayiag  to  each 
of  them — 

Ego  tibi  lavo  pedes,  sicut  dominus  noster  Jesus  Cbristus  fecit 
discipulis  suis,  ut  tu  facias  hospitibus  et  peregrinis,  ut  habeas  vitam 
aeternam.8 

The  ceremony  of  the  feet-washing  was  observed  in 
Gaul  and  at  Milan,  but  not  in  Spain,  where  it  had  been 
officially  proscribed  by  the  Council  of  Elvira.*  We  find 
no  traces  of  it  in  the  East,  and  it  is  quite  certain  that  it 
was  not  practised  at  Eome.  It  was  a  local  peculiarity, 
introduced  at  an  early  date  into  the  Churches  of  Southern 
Gaul  or  ISTorthem  Italy. 

The  initiation  ended  by  the  imposition  of  hands  upon 
the  neophytes,  accompanied  by  a  special  prayer.  In  the 
texts  of  the  ancient  Milanese  use,  this  prayer  comprises  a 
petition  for   the   sevenfold  gifts  of  the  Holy  Spirit.     The 

vivas  in  saecula  saeculorum."  As  there  is,  farther  on,  however,  a  special 
formulary  for  the  giving  of  the  white  robe,  it  is  possible  that  this  latter 
may  be  the  correct  one.  In  that  case  the  former  would  have  a  special 
symbolism,  according  to  which  the  chrism  would  be  considered  as  a  garment. 

'  This  is  the  formulary  in  the  Missale  Gothicum  and  in  the  Bobbio 
Sacramentary.     The  Missale  Gallieanum  omits  this  ceremony. 

^  Before,  according  to  the  Missale  Gothicum;  after,  according  to  the 
Bobbio  Sacramentary. 

^  Text  of  the  Missale  Gothicum.  The  words  in  the  other  Sacramentaries 
have  nearly  the  same  import.  St.  Csesarius  (Serm.  160,  De  temp.)  implies 
an  identical  formulary.  The  same  may  be  said  of  St.  Maximus  of  Turin 
(Z>e  £apt.,  tract.  3). 

*  Can.  48.  [It  was  observed  in  Ireland.  See  Stowe  Missal,  Warren's 
edition,  p.  217.— Tb.] 


CEKEMONIES   OF   CHEISTIAN   INITIATION.  327 

Spanish  writers  also  appear  to  refer  to  some  invocation  of 
this  nature.  The  formularies  preserved  in  the  liturgical 
books  contain  merely  a  prayer  for  the  perseverance  of  the 
newly  baptised.'- 

After  this  prayer,  the  bishop  returned  to  the  church 
and  began  the  Mass,  at  which  the  neophytes  communicated. 
The  paschal  festival  does  not  seem  to  have  been  marked  by 
any  particular  observance  beyond  that  of  the  double  Mass 
on  Easter  Sunday  and  the  daily  celebration  of  the  liturgy 
during  the  following  week.^ 


§  3. — The  Initiatory  Eites  in  the  Churches  of 
THE  East. 

We  possess  a  considerable  amount  of  information  as  to 
the  baptismal  ritual  in  the  Eastern  Church,  properly  so 
called.  Among  the  documents  of  the  fourth  century  we  have 
the  Catecheses  of  St.  Cyril  of  Jerusalem,  the  descriptions  in 
the  Apostolic  Constitutions,^  and  those  of  the  Feregrinatio, 
or  Pilgrimage  of  Etheria  (Silvia).*  From  the  beginning  of  the 
sixth  century  we  have  the  writings  of  the  pseudo-Dionysius 
the  Areopagite.  We  may  add  to  these  important  central 
texts  the  scattered  information  gleaned  from  other  writers, 
and  that  which  we  deduce  from  the  litm'gical  books  now 
in  use.  As  the  scope  of  the  present  work  does  not  permit 
of  my  dealing  with  this  subject  in  a  detailed  manner,  or 
at  any  great  length,  I  will  confine  myself  to  dealing  with 
the  four  documents  above  mentioned. 

With  St.  Cyril  as  our  guide,  we  can  follow  the  whole 

*  The  Missale  Gothicum  contains  two  invitatories,  but  no  text  of  any 
prayer;  the  Misssale  Gallicanum  has  a  prayer  without  iuvitatory.  Both 
invitatory  and  prayer  are  found  in  the  Bobbio  Sacramentary. 

^  The  Ambrosian  Liturgy  provides  two  Masses  for  every  day  in  Easter 
Week,  one  of  which  implies  the  presence  of  the  neophytes. 

^  III.  15,  16.  ^  See  infra,  pp.  518,  573. 


328     CHRISTIAN  woeship:  its  origin  and  evolution. 

series  of  preparatory  rites  and  those  of  the  initiation  itself. 
His  catecheses  are  divided  into  two  groups,  one  dealing 
with  the  ceremonies  which  precede,  the  other  with  those 
which  follow,  the  initiation.  The  first,  which  is  a  kind  of  pre- 
liminary discourse,  entitled  pro-Catechesis,  describes  the  cate- 
chumens as  presenting  themselves  at  the  beginning  of  Lent 
to  be  enrolled  as  candidates  for  baptism.  The  Pilgrimage 
of  Etheria  gives  a  similar  account  of  this  preparatory  stage. 
The  names  having  been  inscribed,  a  day  was  appointed  on 
which  the  bishop,  assisted  by  his  priests  and  all  the  other 
clergy,  proceeded  to  make  a  general  scrutiny.  The  candi- 
dates, accompanied  by  their  relatives,  appeared  before  him 
one  by  one.  The  bishop  made  inquiries  of  the  neighbours 
of  each  catechumen  as  to  his  conduct ;  if  the  candidate 
were  a  stranger,  he  had  to  show  commendatory  letters.  In 
the  case  of  his  not  being  considered  worthy  to  present 
himself  for  baptism,  he  was  made  to  wait  until  a  sub- 
sequent occasion.  If  the  information  given  was  satisfactory, 
he  was  accepted,  and  was  thenceforth  placed  among  the 
number  of  the  competents  {comjpetentes,  ^wnZofxevoi). 

During  the  whole  of  Lent  the  competents  were  summoned 
every  morning  to  church,  to  be  exorcised,  and  to  hear 
a  sermon  from  the  bishop,^  or  from  some  one  appointed 
by  him.  The  exorcisms  were  performed  by  the  inferior 
clergy,  and  were  accompanied  by  insufilation,  Cyril  seems 
to  say  that  while  the  words  of  conjuration  were  being 
pronounced,  the  candidates  had  their  faces  covered. 

At  the  end  of  a  stated  time  ^  the  Traditio  Symboli,  or 

'  The  Peregrinatio  takes  for  granted  that  it  is  the  bishop  who  preaches; 
but  it  is  clear  that  he  could  appoint  a  deputy,  Cyril  himself  was  only 
a  priest  when  he  delivered  his  catecheses. 

''  In  the  series  of  the  Catecheses  of  St.  Cyril,  that  of  the  Traditio 
Symholi  occupies  the  fifth  place.  Etheria  relates  that  the  first  five  weeks 
of  Lent  were  devoted  in  a  general  manner  to  the  explanation  of  the 
Scriptures  and  to  doctrine,  and  that  the  Traditio  took  place  at  the  beginning 
of  the  sixth  week.     This  was  also  the  case  in  the  Galilean  rite ;  but  as  Lent 


CEEEMONIES   OF  CHEISTIAN   INITIATION.  329 

delivery  of  the  Creed,  took  place.  As  it  was  the  universal 
custom  for  the  Creed  to  be  taught  by  word  of  mouth,  and 
not  learned  from  a  written  copy,  Cyril  has  not  inserted 
the  text  of  it  in  his  Catecheses.  After  the  Traditio,  the 
teaching  dealt  with  the  articles  of  the  Creed,  and  was 
continued  tdl  the  beginning  of  Holy  Week.  It  was  then 
that  the  Redditio,  or  recital  of  the  Creed,  took  place, 
each  candidate  presenting  himself  before  the  bishop  and 
reciting  the  Belief,  which  he  had  learned  by  heart.  The 
catecheses  during  Lent  were  devoted  to  instruction  in  the 
doctrines  of  the  Eucharist  and  Baptism ;  and  these  also 
formed  the  theme  of  the  teaching  which  the  neophytes 
received  during  Easter  Week. 

At  Jerusalem,  the  commemoration  of  the  Passion 
was  of  too  great  an  importance,  and  engaged  too  much 
time,  to  permit  of  the  candidate  for  baptism  receiving 
instruction  during  Holy  Week,  but  they  presented  them- 
selves on  the  night  of  Easter  Eve  for  the  ceremonies  of 
initiation.  They  were  received  in  the  vestibule  of  the 
baptistery,  and  the  service  began  by  the  renunciation  of 
the  devil.^  The  candidate  turned  to  the  west,  the  region 
of  darkness,  and  extending  his  hand,  pronounced  the 
formulary  of  rejection,  addressing  himself  to  the  evil 
one,  as  if  he  were  present — 

"I  renounce  thee,  Satan,  thy  works,  thy  pomps,  and 
all  thy  worship."  2  He  then  turned  to  the  east,  the 
region    of    light,   and    recited    the   Creed    for  the   second 


at  Jerusalem  in  Etheria's  time  lasted  eight  weeks,  the  Traditio  occurred 
three  weeks  before  Easter. 

*  According  to  Dionysius,  the  candidate  divested  himself  previously  of 
nearly  all  his  garments. 

^  This  formulary  is  that  of  St.  Cyril,  who  mentions  expressly  the  use 
of  the  second  person.  In  the  Apostolic  Constitutions,  the  candidate  thus 
expressed  himself :  "  I  renounce  Satan,  his  works,  his  pomps,  his  worship, 
his  customs,  his  inventions,  and  all  that  belongs  to  his  kingdom." 


330      CHRISTIAN  WOESHIP:   ITS   ORIGIN  AND  EVOLUTION. 

time.  This  ceremony,  with  its  two  corresponding  parts, 
constituted  what  is  called  in  the  Greek,  the  ctTrora^ic  and 
the  avvra^ig} 

The  candidate  then  put  off  his  garments  and  entered 
the  baptistery.  He  was  immediately  anointed,^  from  head 
to  foot,  with  exorcised  oil.  In  the  case  of  the  women,  this 
anointing  was  performed  by  deaconesses. 

After  this  anointing,  the  neophyte  entered  the  font, 
which  had  been  previously  blessed  by  the  bishop.^  He 
once  more  confessed  his  faith,  replying  to  the  threefold 
questioning  of  the  ofl&ciating  minister,  and  was  then  plunged 
three  times  in  the  consecrated  water. 

Having  quitted  the  font,  the  candidate*  was  anointed 
with  perfumed  unguents  (fivpov,  chrism).  According  to 
St.  Cyril's  account,  this  was  administered  on  the  forehead, 
ears,  nose,  and  breast.  He  then  turned  to  the  east  and 
recited  the  Lord's  Prayer.^  The  ceremony  ended  with 
the  celebration  of  the  Eucharist,  in  which  the  neophytes 
took  part  for  the  first  time.  In  the  countries  which 
followed  the  Alexandrian  use,  the  first  communion  was 
followed  by  the  reception  of  the  draught  of  milk  and 
honey,  as  at  Eome.^ 

The  Euchologion  of  Sarapion  gives  several  formularies 
which  correspond  to  these  various  ceremonies :  namely, 
first  a  formulary  for  the  consecration  of  the  water,  followed 
by  a  prayer    over    the    neophytes    before   baptism;    then 


^  Dionysins  here  places  a  prayer  which  accompanied  the  laying-on  of 
hands. 

^  According  to  Dionysius,  the  bishop  himself  begins  this  anointing  by 
a  threefold  consignation,  and  the  priests  conclude  it. 

^  Dionysius  notes  that  the  benediction  was  accompanied  by  a  triple 
infusion  of  chrism  in  the  form  of  a  cross. 

*  It  is  here,  according  to  Dionysius,  that  he  resumes  his  garments. 

*  This  prayer  is  not  mentioned  either  by  Cyril  or  by  Dionysius. 

*  This  custom  which,  even  at  Eome,  fell  into  disuse  at  an  early  date 
is  still  retained  in  the  Coptic  and  Ethiopian  commimities. 


CEEEMONIES   OF    CHEISTIAN   INITIATION".  331 

another  prayer  after  the  Ahrenuntio ;  a  fourth  at  the 
approach  to  the  font ;  and  a  final  one  when  they  have 
quitted  it.  It  also  contains  prayers  for  the  blessing  of 
the  oil  for  the  first  unction,  and  for  that  of  the  chrism 
used  after  baptism.^ 


§  4. — Comparison  of  Eites,  and  their  Antiquity. 

Amid  this  diversity  of  ritual,  we  have  no  difficulty  in 
recognising  the  chief  ceremonies  which  were  common  to  all. 
They  may  be  divided  into  two  series.  Before  baptism, 
there  was  first  a  ceremony  of  admission  to  the  catechumenate, 
followed  by  a  preparation  which  consisted  of  several  exor- 
cisms, instructions,  the  delivery  and  recital  of  the  Creed, 
an  anointing,  and  the  renunciation  of  the  devil.  The 
initiation  itself  included  the  profession  of  faith,  immer- 
sion,^ the  anointing  with  perfumed  unguents  (chrism),  the 
consignation  or  signing  with  the  cross,  and  the  imposition 
of  hands. 

The  rite  of  admission  to  the  catechumenate  contained 
the  insufflation,  the  ceremony  connected  with  exorcism,  and 
the  signing  with  the  cross.  At  Eome,  in  addition  to  these, 
there  was  the  administering  of  the  salt ;  while  in  Spain,  and 
probably  in  Gaul,  there  was  at  this  point  the  anointing, 
which  in  other  countries  was  relegated  to  the  day  of  baptism 
itself. 

The    immediate     preparation     of    the     competents,    or 


*  "'Kyiafffxhs  vBdrcov  (7),'Evxh  virep  PairTi^o/xhaiv  (8),  Meros  r^v  aTrorayfip 
(9),  Mera  rrju  wd\T]\f/iv  (10),  Mera  rh  fiairriaOTJi/ai  Kal  aveXQetv  (11),  Upoaevxh 
^apairioivos  ein(rK6nov  Q/xovews,  Ei/xh  ets  rh  dXeifi/jLa  twv  fiairri^ofxevwy  (15), 
Evx^  els  rh  xp^<^t^°i'  ^^  "?  XP'"''''''"  "'  PairTiffB^vres  (16)." 

^  For  the  import  of  the  word  immersion,  see  supra,  p.  313,  and  also  what 
I  have  said  on  the  subject  in  my  Eglises  S€]par€es,  p.  93. 


332      CHRISTIAN  WORSHIP:   ITS   OEIGIN   AND   EVOLUTION. 

(jxiyrit^ofievoi,  took  place  universally  during  Lent.^  On  a, 
given  day  the  candidates  were  solemnly  taught  the  symbol 
of  the  Christian  faith,  and  at  Eome  this  tradition  of  the 
symbol  was  accompanied  by  the  tradition  of  the  Gospel 
and  the  Lord's  Prayer. 

Immediately  before  their  baptism  (except  in  Spain, 
and  perhaps  in  Gaul)  the  candidates  received  the  pre- 
paratory anointing  with  the  signing  of  the  cross  upon 
the  organs  of  sense,  particularly  on  the  ears  and  mouth. 
At  Eome  the  signing  of  the  organs  of  sense  is  made  with 
saliva,  whereas  in  the  East,  and  in  the  countries  observing 
the  Galilean  use,  the  same  oil  is  employed  with  which 
the  body  is  anointed.^  In  all  Latiu  countries  this  ceremony 
precedes  the  renunciation  of  the  devil;  in  all  others  it 
immediately  follows  it. 

The  threefold  renunciation  of  Satan,  or  the  abjuration 
of  paganism,  is  also  common  to  all  the  rites.  Everywhere, 
except  in  Galilean  countries,  it  is  followed  by  the  recitation 
of  the  Creed,^  in  which  the  candidate  expresses  his  adherence 
to  his  new  Master,  Jesus  Christ. 

The  last  profession  of  faith,  under  the  form  of  a  reply 
to  a  triple  interrogation,  is  of  universal  use.  So  is  also 
the  triple  immersion,  except  in  Spain,  where  immersion 
took  place  only  once.  A  special  peculiarity  is  found  in 
Gaul  and  North  Italy  [and  in  Ireland — Tr.]  in  the  washing 
of  the  feet  after  baptism. 

1  It  is  indeed,  in  all  probability,  that  from  this  same  preparation  Lent 
derived  its  origin.     See  supra,  p.  242. 

"  At  Alexandria,  the  Unction  and  the  Effeta  are  separated.  The  Effeta 
took  place,  as  at  Kome,  before  the  Easter  vigil,  after  the  last  exorcism. 
Perhaps  saliva  was  used,  but  at  any  rate  no  mention  is  made  of  the  use 
of  oil.  This  is  to  be  gathered  from  an  ancient  Egyptian  ritual,  of  which  a 
German  version  has  been  published,  together  with  the  Canons  of  Rippolytus, 
by  Herr  H.  Achelis,  in  Texte  unci  TJntersucliungen,  vol.  vi.  p.  93. 

^  In  the  East  there  are  two  "redditions"  of  the  Creed  (see  p.  329): 
one  before  the  day  of  the  renunciation,  the  other  immediately  after  that 
ceremony.     The  Galilean  rite  has  retained  the  first  of  these  only. 


CEREMONIES   OF   CHRISTIAN   INITIATION.  333 

The  anointing  with  unguents,  the  signing  with  the 
cross,  and  the  imposition  of  hands,^  were  also  ceremonies 
of  universal  observance.  The  signing  with  the  cross  was 
made  with  the  same  fragrant  oil  as  that  used  for  the 
anointing  itself.  At  Eome  and  at  Alexandria  ^  the  unction, 
or  chrismatio,  was  separate  from  the  consignation.  It  was 
performed  by  a  priest,  whereas  the  signing  with  the 
cross  was  reserved  for  the  bishop.  In  the  East,  and  in 
Galilean  countries,  the  signing  took  place  at  the  same  time 
as  the  chrismatio,  and  was  made  by  the  bishop  when  present, 
or  by  an  ordinary  priest  in  his  absence.  Another  Eomano- 
Alexandrian  peculiarity,  unknown  to  the  Oriental  and 
Galilean  rites,  was  the  drink  of  milk  and  honey  given  to 
the  neophytes  after  their  fixst  commimion. 

All  these  ceremonies  were  in  use  at  the  beginning  of  the 
fourth  century ;  on  this  point  there  cannot  be  the  slightest 
doubt.  They  must,  therefore,  have  been  introduced  before 
the  Church  was  free  from  persecution,  and  even  before  that 
of  Diocletian.  It  now  remains  to  be  seen  how  far  we  can 
trace  them  back  into  the  three  preceding  centuries. 

The  New  Testament  ^  sets  before  us,  in  the  earliest  times, 
an  initiation  composed  of  two  acts,  by  virtue  of  one  of 
which,  viz.  baptism  with  water,  the  converted  person  is 
washed  from  his  sins,  while  by  the  other  the  gift  of  the 
Holy  Spirit  is  imparted  to  the  soul  of  the  neophyte.^ 
Baptism  was  absolutely  indispensable ;  the  imparting  of  the 


1  The  Greek  rituals  do  not  actually  mention  the  laying-on  of  hands, 
but  it  is  certain  that  it  was  originally  connected  with  the  prayer  that 
accompanies  the  signing  of  the  cross,  a  prayer  in  which  the  Holy  Spirit 
is  invoked.  Cf.  infra,  p.  340,  note  3.  It  also  occurs  in  the  Canons  of 
Hippolytus  and  in  the  Egyptian  ritual  mentioned  on  the  opposite  page, 
note  2. 

*  Ritual  mentioned  on  the  opposite  page,  note  2- 

*  Particularly  Acts  of  the  Apontles,  viii.  12-17;  xix.  5,  6. 

*  These  passages  imply  that  the  Holy  Spirit  then  manifested  His 
Presence  in  the  initiated  by  signs  similar  to  those  mentioned  on  p.  48. 

Z 


334      CHEISTIAN   WOKSHIP:    ITS    OEIGIN   AND    EVOLUTION. 

Holy  Spirit  was  merely  the  completion  of  the  initiation. 
While,  however,  baptism  might  be  performed  by  the  inferior 
members  of  the  Christian  community,  the  imparting  of 
the  Holy  Spirit  was  reserved  to  the  chief  rulers,  to  the 
apostles,  and  to  those  invested  with  apostolic  powers.  The 
method  of  procedure  was  by  imposition  of  hands,  there 
being  no  mention  whatever  in  the  earliest  times  of  the  rite 
of  unction. 

The  Apostolic  Fathers  and  the  apologists  of  the  second 
century  furnish  us  with  no  additional  information.  St. 
Justin,  in  his  description  of  the  initiation  of  the  neo- 
phytes,^ speaks  only  of  the  first  act,  that  is,  baptism  with 
water ;  the  Doctrine  of  the  Apostles  does  the  same. 

We  must  come  down  to  the  time  of  Severus,  about  the 
year  200,  before  we  find  any  definite  mention  of  the 
anointing.^  Tertullian  and  St.  Hippolytus,^  especially 
the  former,  speak  with  a  precision  which  leaves  nothing  to 
be  desired.  Tertullian  describes  the  rites  of  initiation  in. 
several  places,  and  wrote  a  special  treatise  upon  baptism. 
He  states  that  this  rite  should  be  administered  by  a  bishop, 
or,  with  his  delegated  authority,  by  priests  and  deacons, 
and  that  in  certain  cases  it  might  even  be  conferred  by  a  lay 
person.  The  candidate  had  to  prepare  himself  for  it  by 
prayer,  fastings,  and  holy  vigils.  It  was  usually  administered 
at  Easter  or  during  the  fifty  days  followiag.  Before  entering 
the  font,  which  had  been  previously  blessed,  the  neophyte 
solemnly  renounced  the  devil,  his  pomps,  and  his  angels.* 
After  the  sacred  washing,  conferred  in  the  Name  of  the 
Father,  the  Son,  and  the  Holy  Ghost,  he  received  an  unction 


1  Apol.,  i.  61-65. 

^  Cf.,  however,  in  Theophilus,  Ad  Autolycum,  i.  12,  an  allusion  which,  if 
not  certain,  is  nevertheless  quite  a  probable  one. 

*  In  Dan.,  v.  17;  De  Christo  et  Antichristo,  59. 

*  This  detail  is  not  found  in  the  treatise  De  Baptismo,  but  in  the  De 
Corona  Militis,  c.  3. 


CEKEMONIBS   OF  CHKISTIAN   INITIATION.  335 

of  consecrated  oil  and  the  imposition  of  hands,  during  which 
the  bishop  prayed  that  the  Holy  Spirit  might  be  given  to  him. 
In  his  treatise  on  the  resurrection  of  the  flesh,  the  same 
writer  sums  up  in  a  few  words  the  whole  of  the  baptismal 
ritual,  and  he  mentions  not  only  the  anointing  with  chrism, 
but  the  signing  with  the  cross,^  and  also  the  first  com- 
munion :  Garo  abluitur,  ut  anima  emaculetur ;  caro  ungitur, 
ut  anima  consecretur ;  caro  signatur,  ut  et  anima  muniatur ; 
caro  manus  impositione  adumbratur,  ut  et  anima  spiritu 
illuminetur ;  caro  corpore  et  sanguine  CJiristi  vescitur,  ut  et 
anima  Deo  saginetur.^  Einally,  in  his  treatise  against 
Marcion,^  he  speaks  of  the  drink  of  milk  and  honey  ad- 
ministered to  the  neophytes.  Testimony  is  also  borne  to 
this  custom  in  Alexandrian  documents  subsequent  to  the 
Canons  of  Hippolytus.^ 

We  have  here  nearly  all  the  rites  incidental  to  baptism 
and  confirmation,  at  all  events  those  which,  in  the  fourth 
century,  were  universally  practised.  There  is  only  one  rite, 
apparently,  which  is  not  mentioned,  and  that  is  the  unction 
previous  to  baptism.  With  regard  to  this  latter  I  cannot 
find  any  definite  references  to  it  anterior  to  the  fourth 
century.^ 

Tertullian  speaks  of  all  these  things  as  being  universally 


1  Cf.  Prescript,  40. 

2  De  Besurr.,  8. 
2  I.  14. 

*  Herr  H.  Usener,  who  has  recently  given  his  attention  to  this  rite 
{Milch  und  Honig,  in  the  Bheinisches  Museum,  vol.  Ivii.  p.  177),  endeavours 
to  connect  it  with  the  pagan  legend  of  Dionysus.  He  is,  however,  mistaken. 
The  symbolism  of  the  Promised  Land,  with  its  streams  "  flowing  with  milk 
and  honey,"  and  that  of  the  nourishment  of  the  new-born  babe,  is  amply 
sufficient  to  account  for  the  introduction  of  this  ceremony,  without  its  being 
necessary  to  admit  improbable  borrowing  from  paganism. 

*  See,  however.  Canon.  Hipp.,  120.  It  is  possible  that  this  rite  may 
be  much  less  ancient  than  the  others.  At  the  end  of  the  fourth  century 
it  still  had  a  somewhat  uncertain  position  in  the  Western  ritual.  Of.  supra, 
p.  318. 


336    CHEiSTiAN  worship:  its  oeigin  and  evolution. 

receired  and  as  of  long  standing.  In  liis  controversy  with 
Marcion/  he  witnesses  to  the  fact  that  the  followers  of  this 
heretic  used  the  same  baptismal  ritual  as  that  of  the  Church 
Catholic,  and  specifies  the  baptism  with  water,  the  unction, 
the  signing  on  the  forehead,  and  the  drink  of  milk  and 
honey.  Besides  this,  we  are  aware  that  the  Valentinians 
and  other  Gnostic  sects  attached  great  importance  to 
unction,  more  so,  indeed,  than  did  the  Catholic  Church 
itseK.^  It  is  difl&cult  to  believe  ^  that  these  very  early 
sects  did  not  borrow  the  customs  in  question  from  a  ritual 
already  established  at  the  time  of  their  separation  from 
the  Church,  whatever  may  have  been  the  subsequent 
modifications  which  they  introduced  into  it  in  other 
respects. 

Whatever  view  may  be  taken  of  this  chronological 
discussion  of  the  ceremonies  of  unction,  the  signing  of  the 
cross,  and  the  drink  of  milk  and  honey,  it  is  certain  that 
the  division  of  the  initiation  into  two  distinct  acts,  such 
as  we  find  already  in  the  New  Testament,  was  maintained 
in  use.  The  distinction  became  much  more  sharply  defined 
when  the  controversy  arose  with  regard  to  the  baptism 
of  heretics. 

It  is  clear  that  ceremonies  of  such  importance  were 
presided  over  by  the  bishop.  As,  however,  they  might 
have  become  interminable  had  the  bishop  himself  performed 
all  the  rites  in  connection  with  the  initiation,  a  division 
of  functions  was  made  at  an  early  date.  The  bishop  blessed 
the  holy  oils  and  the  font,  and  baptised  with  his  own  hand 
some  of  the  neophytes.      The  priests,  assisted  by  ministers 


'  Loc.  cit. ;  cf.  iii.  22. 

^  Irenaeus,  i.  18-22;  see  also  the  apocryphal  Acts  of  St.  Thomas  (Max 
Bonnet's  edition),  and  the  curious  Gnostic  epitaph  found  at  Rome  {Corp. 
Inscr.  G-raec,  No.  9595a). 

*  It  is  easy  to  state  the  contrary  (Eenan,  V^glise  Chre'tienne,  p.  154),  but 
not  to  prove  it. 


CEREMONIES   OF   CHRISTIAN    INITIATION.  337 

of  lower  rank,  continued  the  administration  of  baptism, 
but  the  subsequent  ceremonies — the  anointing,  signing 
with  the  cross,  and  imposition  of  hands — were  reserved 
for  the  bishop.  At  Eome,  however,  and  at  Alexandria, 
doubtless  on  account  of  the  length  of  the  service,  the 
priests  first  poured  the  perfumed  unguents  (holy  chrism) 
on  the  head  of  the  neophyte,  thus  reducing  the  Pope's 
function  to  the  signing  with  the  cross  and  the  imposition 
of  hands. 

When  the  local  Churches  became  more  numerous,  and 
dependent  parishes  had  been  thus  created  outside  the  epis- 
copal city,  it  was  necessary  to  cede  to  the  priests  of  these 
parishes  the  right  of  conferring  holy  baptism.  But  this 
privilege  was  nowhere  extended  to  them  in  its  entirety. 
The  blessing  of  the  chrism,  and  of  the  oils  employed  in 
baptismal  unction  in  general,  was  in  all  places  interdicted 
to  priests,  and  they  were  therefore  obliged  to  have  recourse 
to  the  bishop  to  obtain  these  elements  ready  consecrated.^ 
This  restriction  expressed  symbolically  the  idea  that  none 
could  enter  the  Christian  community  without  the  personal 
intervention  of  its  supreme  ruler. 

Baptism  with  water,  which,  from  the  earliest  times, 
had  been  considered  valid  even  when  conferred  by  a 
Christian  layman,  was  reckoned  among  the  offices  of  a 
parish  priest.  The  same  was  the  case  with  regard  to  the 
benediction  of  fonts,  and  even,  in  countries  using  the 
Eoman  rite,  to  the  anointing  with  chrism.  In  these 
countries,  the  signing  with  the  cross  only,  together  with 
the  laying-on  of  hands,  was  reserved  for  the  bishop,  who 
performed  these  functions  either  in  the  episcopal  town 
or   on   the   occasion   of    his   diocesan    visitations.      In   the 


'  Innocent,  letter  to  Decentius,  c.  3 ;  third  Council  of  Carthage  (397), 
c.  36 ;  first  Council  of  Toledo  (400),  c.  20 ;  first  Council  of  Vaison  (442),  c.  2, 
etc.  In  the  Eastern  Church,  the  blessing  of  the  holy  chrism  is  now 
performed  by  the  patriarchs  only. 


338      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Eastern  Church,  as  there  was  no  distinction  between  the 
anointing  with  chrism  and  the  signing  with  the  cross, 
the  priests  possessed  the  right  to  perform  the  whole  cere- 
mony.^ There  is  ground  for  belief  that  this  was  also  the 
case  in  countries  using  the  Gallican  rite,  and  that,  too,  for 
the  same  reason;  but  the  influence  of  Eoman  discipline 
appears  to  have  introduced  some  restrictions.^ 


§  5. — The  Eeconciliation  of  Heretics. 

The  question  as  to  how  far  Christian  initiation  was 
valid  when  it  was  performed  by  an  heretical  sect  had  been 
a  subject  of  discussion  even  before  the  close  of  the  second 
century.  Tertullian  deals  with  it  in  his  treatise  on 
baptism,  or,  rather,  he  refers  to  the  solution  of  the  question 
which  he  had  already  given  in  a  special  book  on  the 
subject,  drawn  up  in  Greek.^  According  to  him,  initiation 
performed  by  heretics  separated  from  the  Church  has  no 
validity.  A  man  who  has  been  converted  from  paganism  * 
to  an  heretical  sect,  who  has  been  initiated  by  the  leaders 


*  In  Egypt  also,  where,  however,  this  distinction  existed  (^Ambrosiaster, 
In  Eph.,  iv.  21 ;  Quaest.  Vet.  et  Nov.  Testamenti,  101,  in  Migne,  P.  L.,  vol. 
svii.  p.  388,  and  vol.  xxxv.  p.  2302). 

"  The  letter  of  Innocent  to  Decentius,  c.  8,  bears  testimony  to,  while 
inveighing  against,  the  custom  which  allowed  priests  the  right  to  confirm ; 
this  custom  is  shown  to  have  existed  in  Gaul  by  the  Councils  of  Orange 
(44:1,  c.  1,  2)  and  of  Epaone  (517,  c.  16) ;  and  in  Spain  by  the  first  Council 
of  Toledo  (400,  c.  20)  and  by  the  Capitula  Martini,  c.  52.  For  the  con- 
tention which  took  place  in  the  Island  of  Sardinia,  probably  owing  to  the 
clashing  of  the  two  uses,  see  Greg.  M.,  Ep.,  iv.  9,  26 ;  cf.  the  epitaph  of 
Mareas  (^Lib.  Pontif.,  vol.  i.  p.  302,  note  34). 

'  De  Baptismo,  15. 

*  This  is  the  only  case  here  taken  into  account.  That  of  the  child 
bom  of  heretical  parents  and  baptised  in  infancy  into  their  sect  must 
have  been  fully  covered  by  it.  As  to  those  Christians  who,  having  left  the 
Church  to  enter  a  sect,  returned  to  their  first  faith  and  asked  to  be 
received  back  into  the  community,  they  were  made  to  do  penance. 


CEEEMONIES   OF   CHEISTIAN   INITIATION.  339 

of  that  sect,  and  who  then  leaves  it  to  enter  the  Catholic 
Church,  should  be  treated  as  a  pagan,  that  is,  as  one  not 
initiated.  He  must  be  baptised,  since  the  baptism  he  has 
already  received  is  not  valid. 

Tertullian's  view  was  that  of  the  African  Church,  and 
in  particular  that  of  the  Metropolitan  Church  of  Carthage. 
The  same  practice  was  observed  by  the  Churches  of  Syria 
and  of  Asia  Minor.  This  was  not  the  case,  however,  at 
Eome  and  Alexandria.  In  these  two  great  Churches,  and 
in  those  following  their  direction,  a  distinction  was  made. 
Baptism  with  water  was  admitted  to  be  valid,  whoever 
had  administered  it  and  in.  whatever  sect  it  had  been  con- 
ferred, so  long  as  the  essential  forms  had  been  observed. 
As  to  the  remaining  part  of  the  initiation,  it  was  rejected, 
and  had  therefore  to  be  repeated  in  the  case  of  the  heretic 
who  demanded  entrance  into  the  Church. 

In  the  year  256,  the  divergence  between  the  African  and 
Eoman  practice  was  the  cause  of  an  animated  discussion 
between  Pope  Stephen  and  St.  Cyprian,  Bishop  of  Carthage ; 
but  the  conflicting  customs,  notwithstanding,  remained  un- 
modified. It  was  not  until  the  Council  of  Aries,  in  314, 
that  the  Catholic  Church  in  Africa  gave  up  her  ancient 
practice.^  It  was,  nevertheless,  obstinately  persisted  in  by 
the  Donatists,  who  even  applied  it  to  the  Catholic  Church, 
which  was  treated  by  them  as  a  dissentient  sect.  The 
Eastern  Church  also  contiuued  to  regard  the  baptism  of 
heretics  as  invalid.^  Distinctions,  however,  soon  came  to 
be  introduced.  We  find  the  Council  of  Nicaea  decreeing  the 
adoption  of  a  different  treatment  towards  the  ISTovatians 
and  the  partisans  of  Paul  of  Samosata.^    The  seventh  canon 


*  Cone.  Arelat.,  c.  8;  cf.  Cone.  Carthag.,  i.  (347),  c.  1. 

^  Const.  App.,  vi.  15;  Can.  App.,  46,  47;  St.  Cyril  of  Jerusalem.  Pro- 
catech.,  7.  The  rebaptism  so  long  practised  by  the  Gothic  Arians  was  an 
instance  of  that  custom. 

»  Cf.  St.  BasU,  ep.  188. 


340      CHRISTIAN   WOESHIP:   ITS   OEIGIN   AND   EVOLUTION. 

of  Constantinople,  which,  although  not  emanating  from  the 
(Ecumenical  Council  of  381,  bears  witness,  nevertheless, 
to  the  use  of  the  Church  at  Constantinople  in  the  fifth 
century,  divides  the  heretical  sects  into  two  categories, 
those  whose  baptism,  but  not  confirmation,  was  accepted, 
and  those  whose  baptism  and  confirmation  were  both  re- 
jected.^ The  Monophysites,  who  separated  from  the  Church 
in  the  fifth  and  sixth  centmies,  were  treated  with  less 
severity,  and  were  admitted  upon  a  mere  profession  of  the 
orthodox  faith.^ 

The  Western  Church  remained  faithful  to  the  old 
Eoman  custom,  which  was  often  enjoined  by  the  Popes. 
Councils,  accounts  of  conversions  of  heretics,  and  even 
liturgical  books  themselves,  all  bear  testimony  to  its 
persistence.^ 


'  This  canon  was  inserted  in  the  Council  in  Trullo  (c.  95),  and  thus 
found  a  place  in  Byzantine  canonical  law. 

-  Greg.  M..  Ep'..  xi.  67  (52). 

3  Jaffe,  255  (Siricius;  cf.  the  Eoman  Council  of  386,  c.  8),  286,  303 
(Innocent),  536,  544  (Leo) ;  Greg.  M..  Ep.,  xi.  67  (52) ;  Council  of  Orange  (441), 
c.  1 ;  of  Toledo  (589) ;  Gregory  of  Tours.  Higt.  Fr.,  ii.  31,  34 ;  iv.  27,  28 ; 
V.  38;  ix.  15;  Virt.  S.  Martini,  i.  11;  Gelasian  Sacranientary,  i.  85,  86,  etc. 
It  may  here  be  useful  to  point  out  a  difference  of  expression  which  is 
constantly  found  in  the  texts  when  the  rite  of  imparting  the  Holy  Spirit 
is  in  question,  depending  on  whether  it  is  regarded  as  occurring  in  the 
celebration  of  an  ordinary  baptism,  or  in  connection  with  the  reconciliation 
of  heretics.  Sometimes  it  is  unction,  or  the  chrismatio,  that  is  spoken  of, 
at  other  times  the  lajdng-on  of  hands.  But  we  have  only  to  compare  the 
texts  to  see  that  the  one  hardly  ever  goes  without  the  other.  As  a  rule,  the 
Roman  texts  employ  the  term  consignatio  when  it  is  a  question  of  ordinary 
conHrmation,  and  that  of  manus  impositio  for  the  reconciliation  of  heretics. 
It  is  even  possible  that,  in  countries  where  the  Roman  rite  was  followed, 
the  whole  ceremony  was  not  repeated  for  converted  heretics.  Certain 
passages  of  St.  Optatus  and  St.  Augustine  give  colour  to  this,  and  the 
same  may  be  said  of  the  text  of  St.  Gregory  the  Great  (-Ep.,  xi.  67  (52)  : 
'  Arianos  per  impositionem  manus  Occidens,  per  unctionem  vero  sancti, 
chrismatis.  .  .  .  Oriens  reformat."  But  the  letters  of  St.  Leo  and  of  other 
Popes  above  cited  leave  no  room  for  doubt  that,  if  this  really  were  so, 
they  made  the  essential  part  of  the  rite — the  imparting  of  the  Holy 
Spirit — to   lie  in  the   imposition   of    hands.      In   Gallican   countries   it   is 


CEEEMONIES   OF   CHRISTIAN   INITIATION.  341 

always  the  chrismatio,  and  not  the  imposition  of  hands,  that  is  mentioned 
in  the  texts.  As  to  the  Eastern  Church,  St.  G-regory's  phrase  entirely 
agrees  with  the  rule  laid  down  by  the  seventh  canon  of  Constantinople; 
but  all  the  same,  the  liturgical  books  expressly  mention  the  imposition  of 
hands  when  it  is  a  question  of  dealing  with  heretics.  On  the  other  hand, 
they  do  not  mention  it  in  connection  with  ordinary  confirmation,  although 
writers  like  Chrysostom,  Theodoret,  Gennadius,  and  Photius,  when  they 
comment  on  the  text  Heb.,  vi.  I,  never  fail  to  speak  expressly  of  it.  Indeed, 
the  author  of  the  Apostolic  Constitutions,  viii.  28,  desiring  to  enunciate  the 
theory  that  a  priest  has  the  power  to  confirm,  but  not  to  ordain,  thus 
expresses  himseK ;  "  UpecrfivTepos  .  .  .  xetpoSere?  oii  x^^poTove?."  He  also  calls 
(iii.  15)  the  ceremony  in  which  the  bishop  applies  the  perfumed  unguents 
after  baptism  imposition  of  hands  (xeipoOea-ia).  We  must  therefore  be 
somewhat  cautious  here  in  dealing  with  isolated  expressions,  and  in  every 
case  consider  the  thing  itself  rather  than  the  term  used  to  denote  it. 


CHAPTEE  X. 

oedination. 
§  1. — The  Ecclesiastical  Hiekarchy. 

The  ecclesiastical  Merarchy,  in  its  earliest  stage,  comprised, 
as  we  have  seen  above,  three  orders,  those  of  the  episcopate, 
the  priesthood,  and  the  diaconate.  The  functions  of  the 
first  two  orders  could  be  exercised  by  men  only,  but 
women  had  been  admitted,  to  a  certain  extent,  to  share 
the  duties  of  the  diaconal  ministry.  Beside  the  deacons 
of  the  male  sex,  the  ancient  Church  recognised  deaconesses,^ 
who  also  bore  the  name  of  Widows,  x^P^h  viduae,  or  even 


1  The  following  inscription,  discovered  in  the  cemetery  of  Priscilla,  is 
perhaps  the  most  ancient  Christian  inscription  which  mentions  a  member 
of  the  ecclesiastical  hierarchy.    It  is  the  epitaph  of  a  deaconess  (xV«) : — 

4>Xa/3fA  •  APKAC  *  XHPA  •  HT  C 
iCi)(re^  '  AITH   •  HE  '  MHTPI   • 
7AukuTATH  •  *AaBIA  •  0EO*IAA 
evydrnV  eVOIHCEN. 

"  Flavia  Areas,  widow,  who  lived  eighty-five  years.  To  her  beloved  mother 
Flavia  Theophila,  her  daughter,  has  made  (this  tomb)."  It  is  hardly 
possible  that  this  person  was  an  ordinary  widow.  At  eighty-five  years  of 
age  widowhood  is  not  so  unusual  a  state  as  to  require  special  mention 
of  it  on  an  epitaph  (De  Kossi,  Bull.,  1886,  p.  90;  cf.  Bull.  Critique,  vol.  viii. 
p.  255). 


OEDINATION.  343 

Virgins,  virgines  canonicae.  They  occupied  themselves 
chiefly  in  works  of  charity  and  hospitality,  but  they  had 
also  some  liturgical  functions  to  perform  in  the  adminis- 
tration of  baptism  and  at  the  agapes.  The  service  of  the 
altar  was  reserved  for  the  deacons,  and  we  find  no  instance 
(except  as  an  abuse)  of  the  deaconesses  having  had  any 
share  in  it. 

The  diaconate  of  women  maintained  an  existence  down 
to  the  fifth  or  sixth  century.  By  that  time  the  baptism 
of  adults  had  become  more  and  more  exceptional,  and 
the  deaconesses  had  thus  no  longer  the  opportunity  of 
exercising  .  their  liturgical  functions ;  besides  which  monas- 
teries for  women  gradually  began  to  attract  within  their 
walls  such  holy  persons  as  lived  in  that  age  of  the  "re- 
ligious "  life.  There  was  therefore  less  need  of  this  special 
and  somewhat  exceptional  order,  and  as  early  as  the 
middle  of  the  third  century  we  find  the  deaconesses  at 
Eome  taking  a  place  in  the  canon,  that  is  to  say,  in  the 
group  of  persons  assisted  by  the  Church,  and  not  among 
the  clergy  properly  so  called.-^ 

While  the  diaconate  of  women  thus  declined  in  im- 
portance, that  of  men  developed  rapidly.  The  functions 
of  the  deacons  were  distributed  among  the  grades  of  a 
more  or  less  complicated  hierarchy.  In  the  East  there 
were  only  two  degrees,  that  of  deacon  and  that  of  sub- 
deacon.  At  Eome  the  subdiaconate  was  itself  subdivided, 
and  in  addition  to  the  sub  deacons  there  were  acolytes,  or 
attendants.  The  reading  of  the  sacred  books  in  meetings 
for  worship  had  at  first  been  entrusted  to  any  person  whom 
the  president  thought  fit  to  appoint.  It  was  soon  raised 
to  an  office,  and  from  the  end  of  the  second  century  we 
note  the  existence  of  lectors,  who  are  also  ranked   among 


*  On  the  subject  of  deaconesses,  see  Thomassin,  Biscijp.  de  I'^glise,  I.,  i 
52;  II.,  i.  43. 


344     CHEISTIAN   WORSHIP  :    ITS   ORIGIN   AND  EVOLUTION. 

the  clergy.  In  the  same  way,  at  Eome,  we  remark  the 
appearance  of  exorcists  and  doorkeepers.  In  the  West 
the  exorcists  had  somewhat  active  functions  in  the 
preparations  for  baptism,  but  in  the  East  these  functions 
devolved  on  other  clerics,  the  exorcists  being  regarded 
rather^  as  persons  endowed  with  unusual  supernatural 
powers  received  direct  from  God,  and  not  through  the 
medium  of  the  Church.  For  this  reason,  therefore,  they 
were  not  included  in  the  ecclesiastical  hierarchy.  As  to 
the  doorkeepers,  it  was  not  thought  suitable  to  rank  among 
the  clergy  persons  engaged  in  so  humble  an  employ- 
ment.^ 

There  were,  therefore,  two  types  of  hierarchy,  one 
embracing  five,  and  the  other  eight  grades. 

In  the  letter  written  by  Pope  Cornelius^  to  Fabius, 
Bishop  of  Antioch,  in  251,  we  find  a  definite  enumeration 
of  the  Koman  clergy.  There  existed  at  that  time  forty-six 
priests,  seven  deacons,  seven  subdeacons,  forty-two  acolytes, 
and  fifty-two  minor  clerks  (exorcists,  lectors,  doorkeepers) ', 
besides  these  there  were  more  than  fifteen  hundred  widows 
or  persons  "assisted."  We  have  here,  including  the  Pope 
himself,  the  eight  orders  of  the  Latin  ecclesiastical  hierarchy.* 
Fabian,  the   predecessor  of  Cornelius,  had   constituted  the 


*  Const.  Ap.,  viii.  26. 

*  Beneath  the  rank,  however,  of  subdeacon  and  lector,  or  rather  outside 
the  hierarchy  properly  so  called,  the  Eastern  Churches  recognised  other 
categories,  some  common  to  all  Churches,  the  others  varying  according  to 
the  localities  and  their  special  needs — confessors,  virgins,  widows,  psalmists, 
doorkeepers,  interpreters,  copiatae,  parabolani,  etc.  Ap.  Const.,  Yiii.  23-28; 
pseudo-Ignatius,  Ad  Antioch.,  12  ;  Epiphanius,  Expos,  fid.,  21 ;  Coimcil  of 
Antioch,  c.  10 ;  Council  of  Laodicea,  c.  23,  24. 

^  Eusebius,  H.  E.,  vi.  43. 

*  The  correspondence  of  St.  Cyprian  proves  that  at  Carthage  also,  and 
in  the  middle  of  the  third  century,  all  these  different  minor  orders  were 
known,  except  perhaps  that  of  doorkeeper,  which  I  do  not  find  mentioned. 
But  the  omission  of  this  order  is  explained  by  the  few  occasions  which 
St.  Cyprian  and  his  correspondents  had  of  mentioning  it. 


OEDINATION.  345 

seven  ecclesiastical  regions/  and  had  apportioned  them 
among  the  same  number  of  deacons.  This  apportioning 
involved  soon  afterwards  a  redistribution  of  the  clergy, 
which  continued  to  exist  for  a  long  time  afterwards, 
namely,  the  distribution  according  to  the  seven  regions. 
John  the  Deacon,  at  the  beginning  of  the  sixth  century, 
expressly  mentions  this :  Septem  regionihus  ecclesiastica  apud 
nos  militia  continetur.^  The  Ordines  Bomani  of  the  eighth 
and  ninth  centuries  are  still  clearer  on  this  subject.  It 
should  be  noted,  moreover,  that  the  number  of  the  regions 
was,  from  the  outset,  not  only  equal  to  that  of  the  deacons 
and  subdeacons,  but  that  it  also  evidently  affected  that  of 
the  acolytes,  of  whom  there  were  forty-two,  that  is,  six  to 
each  region.  If  we  add  to  these  the  subdeacon,  we  have 
in  each  region  seven  clerics  under  the  rank  of  deacon, 
namely,  the  six  acolytes  and  the  subdeacon,  who  was  a 
kind  of  head  acolyte. 

We  have,  therefore,  ground  for  regarding  the  ministry 
of  subdeacon  and  acolyte  as  a  development  of  that  of  the 
deacon.  These  three  categories  of  clergy,  moreover,  have 
this  in  common,  that  they  are  all  attached  to  the  service  of 
the  altar,  which  is  not  the  case  with  the  inferior  ministers.^ 

We  note  the  existence  of  acolytes  at  Eome  and 
Carthage  from  the  middle  of  the  third  century  onwards. 
But  we  must  not  conclude  from  this  that,  even  in  the 
West,  all  the  Churches,  and   more   especially  the  smaller. 


'  Liberian  Catal. ;  see  my  edition  of  Liber  Pontif.,  vol.  1.  p.  5. 

2  Ep.  ad  Senarium,  11  (Migne,  Pat.  Lat.,  vol.  lix.  p.  405). 

^  This  is  very  well  put  by  John  the  Deacon,  loc.  eit.,  10 :  "  Acolythi 
autem  exorcistis  hoc  ordine  differunt  quod  exorcistis  portandi  sacramenta 
eaque  sacerdotibus  ministrandi  negata  potestas  est,  tantumque  manus 
impositioni  vacant,  propter  quod  exorcistae  dicuntur,  vel  caetera  quae  intra 
acolythorum  ordinem  esse  probantur  explere  festinent.  Acolythi  vero 
sacramentorum  portanda  vasa  suscipiunt  et  ministrandi  sacerdotibus  ordinem 
gerunt.  Ideoque  exorcista  fieri  potest  acolythus ;  iste  vero  ad  exorcistarum 
officium  nulla  penitus  promotione  descendit." 


346      CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

were  provided  with,  clerics  of  that  order.  While  the  oflBces 
of  exorcist  and  lector  are  met  with  nearly  everywhere, 
that  of  the  acolyte  is  lacking  in  some  countries  of  the 
extreme  West.-^  After  the  foundation  of  the  schola  canto- 
rum  at  Eome,  the  acolytes,  being  then  the  only  minor  order 
engaged  in  active  ministry,  acquired  a  much  greater  impor- 
tance than  they  had  hitherto  enjoyed.  They  are  constantly 
mentioned  in  the  Ordines  of  the  eighth  and  ninth  centuries. 
The  cardinal  priests  had  no  other  assistants  in  their  titular 
Churches.  In  the  pontifical  ceremonies,  all  the  inferior 
offices,  becoming  increasingly  complicated,  were  delegated  to 
them.  During  Lent,  and  at  the  solemnisation  of  baptism, 
they  fulfilled  all  the  functions  which  hitherto  had  devolved 
on  the  exorcists,  just  as  the  subdeacons  had  absorbed  those 
of  the  lectors. 

With  regard  to  doorkeepers,  lectors,  and  exorcists, 
Pope  Cornelius  classes  all  three  categories  together,  merely 
giving  us  the  total  number.  Each  category  contained 
a  less  number  than  there  were  of  the  acolytes.  Their 
number  would  be  in  proportion  to  the  various  services 
they  had  to  render,  and  of  these  we  have  no  precise 
information.^ 

The  doorkeepers  are  rarely  mentioned  in  Eoman  docu- 
ments.^    Lectors,  on  the   other  hand,  are  very  frequently 


'  Cf.  infra,  p.  365.  In  the  Christian  epigraphy  of  Gaul,  as  far  as  I  know, 
mention  is  made  of  only  one  aeolyte,  viz.  at  Lyons,  in  517  (Le  Blant,  36). 
The  Statuta  prove  that  this  order  was  known  in  the  province  of  Aries. 

2  Figuring  in  the  trial  concerning  the  seizure  of  the  Church  of  Cirta, 
in  303,  we  find,  besides  the  bishop,  three  priests,  three  deacons,  four  sub- 
deacons,  and  fossores  in  greater  number,  but  of  whom  six  only  are  named. 
Besides  these  ecclesiastics,  who  were  present  at  the  seizure,  there  were  seven 
lectors.  Neither  acolytes,  exorcists,  nor  doorkeepers  are  mentioned  (Migne, 
P.  L.,  vol.  viii.  p.  731).  Notice  the  conformity  in  the  number  of  priests  and 
deacons  with  the  prescriptions  of  the  Egyptian  Apostolic  Constitutions 
(Funk,  Doctrina  Apostolorum,  pp.  62, 66 ;  cf.  Bulletin  Critique,  vol.  vli.  p.  366). 

^  The  most  ancient,  to  my  knowledge,  was  that  Romanus  Ostiarius,  whom 
the  Liber  Pontificalis  (vol.  i.  p.  155)  assigns  as  a  companion  in  martyrdom 


ORDINATION.  347 

referred  to.  Tlie  series  of  their  epitaphs  begins  as  early 
as  the  second  century  on  monuments  which  are  probably 
anterior  to  TertulUan,  who  is  the  first  writer  to  mention 
them,^  In  the  fourth  century  this  order  was  pre-eminently 
the  first  of  the  ministry,  and  constituted  a  sort  of  proba- 
tionary stage.  Young  clerics  began  their  career  in  it,  and 
remained  lectors  until  they  had  reached  an  adult  age, 
which  was  a  necessary  qualification  for  receiving  superior 
orders.^  Most  of  the  ecclesiastical  careers  of  which  the 
details  are  known  to  us  began  with  the  lectorate.  Such 
was  the  case  with  St.  Felix  of  Nola,  St.  Eusebius  of  Vercelli, 
the  father  of  Pope  Damasus,  the  Popes  Liberius  and 
Siricius,  Messius  Romulus  the  Deacon  of  Piesole,  St. 
Epiphanius  of  Pavia,  and  many  others.^  It  need  not 
therefore    excite    surprise   that  this   order  was    extremely 


to  St.  Laurence,  in  258.  The  decretals  of  Popes  Siricius,  Zosimus,  and  Gela- 
sius  (Jaffe,  255,  339,  636),  bearing  on  promotion  in  the  ecclesiastical  career, 
do  not  speak  of  doorkeepers  as  a  step  to  entering  that  calling.  Gelasius, 
who  alone  mentions  this  order,  raises  a  distinction  between  it  and  the  others, 
by  saying  that  a  knowledge  of  letters  is  obligatory  before  entering  orders, 
and  that  without  it,  vix  fortassis  ostiarii  (quis)  possit  implere  ministerium. 
The  Liber  Pont,  contains  (vol.  i.  pp.  164,  171)  two  enumerations  of  the 
ranks  of  the  hierarchy ;  the  order  of  doorkeepers  figures  only  in  the  second ; 
the  Constitutum  Silvestri  omits  it  five  times  out  of  seven  in  enumerations 
of  the  same  nature.  I  know  of  no  Koman  inscription  which  mentions  this 
office.  It  is  met  with  in  a  law  of  337  (Cod.  Theod.,  XVI.,  xii.  24);  see 
also  the  Treves  inscription,  Le  Blant,  292,  and  the  letter  of  SS.  Lupus 
and  Euphronius  (Hardouin,  Conciles,  vol.  ii.  p.  791).  The  doorkeepers  were 
superseded  at  an  early  date  at  Rome  by  the  mansionarii,  a  kind  of  sacristan 
not  in  orders,  who  appear  as  early  as  the  sixth  century. 

^  For  the  epitaphs  of  the  lectors  Favor  and  Claudius  Atticianus,  see  De 
Rossi,  Bull,  1871,  p.  32  ;  TertuUian,  Praescr.,  41. 

2  See  the  decretals  cited  above,  p.  346,  note  3.  Those  who  entered  the 
ranks  of  the  clergy  when  of  adult  age  could  begin  their  career  by  being 
exorcists ;  children  were  always  placed  among  the  lectors. 

^  For  Felix  of  Nola,  see  Paulinus,  Nat.IV.Fel,  v.  104;  for  Eusebius,  St. 
Jerome,  De  Viris,  96 ;  for  the  father  of  Damasus,  for  Liberius,  Siricius,  and 
Romulus,  see  inscriptions  published  in  my  edition  of  the  Liber  Pont.,  vol.  1. 
pp.  213,  210,  217 ;  in  the  Bull,  of  De  Rossi,  183,  p.  17 ;  for  Epiphanius,  see 
his  life  by  Ennodius  (p.  332,  Hartel). 


348      CHKISTIAN   WORSHIP  :   ITS   OEIGIN   AND   EVOLUTION. 

numerous  in  the  fourth  and  fifth  centuries.^  Those  whose 
epitaphs  have  come  down  to  us  had,  as  a  general  rule, 
reached  the  age  of  adults,  but  there  were  many  young 
children  in  the  corporation.  Their  silvery  voices  penetrated 
the  vast  spaces  of  the  basilicas,  and  were  heard  by  the  most 
distant  portions  of  the  congregation.  In  the  fulfilment  of 
their  duties,  which  were  of  a  serious  nature  for  those  so 
tender  in  years,  they  were  exposed  to  the  temptation  of 
playing  tricks.  The  epitaph  of  Pope  Liberius  does  not 
omit  to  call  attention  to  the  good  behaviour  of  which 
he  gave  evidence  at  this  stage  of  his  career ;  never  had 
he  been  heard  to  read  wrong  words  wilfully,  or  to 
change  the  holy  text  for  the  amusement  of  his  giddy 
companions.  The  lectors  were  distributed  among  the 
parochial  Churches,^  but  this  did  not  prevent  their  being 
grouped  according  to  regions.  They  came  even  to  be  con- 
stituted as  a  corporation  (schola  ledorum)  at  an  early  date, 
though  the  existence  of  this  body  at  Eome,  it  is  true,  is  not 
attested  by  any  specific  document.^  These  scholae,  however, 
were  to  be  found  in  other  Churches,^  and,  at  Rome,  the 
schola  cantorum,  of  which  there  is  clear  evidence  from  the 


'  The  Constitutum  Silvestri  gives  ninety  as  the  number  at  Kome.  In 
484,  the  clergy  of  Carthage  comprised  about  five  hundred  persons  inter  quos 
qnam  plurimi  erant  lectores  infantuli  {Victor  Vit.,  iii.  34).  See  De  Rossi, 
Bull,  1883,  pp.  17-22. 

^  See  the  passage  in  which  I  have  dealt  with  this  subject  in  the 
Melanges  de  VJ^cole  de  Borne,  vol.  vii.  pp.  55-57. 

'  The  Constitutum  Silvestri,  after  having  mentioned  the  ninety  lectors 
at  Rome,  says  that  their  relatives  accompanied  them  to  the  council.  This 
does  not  point  to  a  resident  corporation. 

*  A  primicerius  scholae  lectorum  existed  at  Lyons  (Le  Blant,  667a, 
inscription  of  552) ;  at  Tongres  or  at  Rheims,  a  primicerius  scholae  clarix- 
simae,  militiaeque  lectorum  (Letter  of  St.  Remigius,  in  Migne,  Pat.  Lat., 
vol.  Ixv.  p.  969);  at  Perre  (Pirun),  in  the  province  of  the  Euphrates,  a 
primicerius  lectorum  {Cone.  Chalced.,  sess.  xiv.);  at  Carthage  {Victor  Vit., 
loc.  cit),  a  master  of  these  boys  is  mentioned.  Cf.  the  epitaph  of  a  princeps 
cantorum  sacrosancte  aeclisiae  Mirtilliae  (Myrtilis,  in  Lusitania),  published 
by  Mons.  de  Lauriere,  in  the  Bulletin  des  Antiquaires  de  France,  1882.  p.  217 


OEDINATION.  349 

seventh  century  onwards,  consisted  mainly  of  lectors.  The 
latter,  it  is  true,  were  no  longer  employed  in  their  liturgical 
functions.  As  the  \dgils  had  fallen  into  desuetude  from 
an  early  date,  and  as  the  lections  in  the  Mass  had  also 
been  reduced,  as  early  as  the  fifth  century,  to  the  Epistle 
and  Gospel,  the  reading  of  the  Gospel  being  confined  at  the 
same  time  to  the  deacons,  the  lectors  had  but  rare  occasions 
of  exercising  their  ministry.  Such  lections  as  were  of  less 
importance  than  the  Gospel,  and  still  remained  in  use, 
were  assigned  to  subdeacons.  The  adult  lectors  conse- 
quently disappeared,  and  the  children  of  the  schola  can- 
torum  had  no  longer  any  other  function  than  that  of 
singing.     Hence  the  name  schola  cantorum} 

The  of&ce  of  exorcist  was  also  one  in  which  an  eccle- 
siastical career  could  be  begun,  but  it  could  be  exercised 
only  by  adults.^  It  appears  that  the  function  of  exorcist 
was  more  frequently  exercised  before  than  after  the  fifth 
century.  The  Eoman  epitaphs  of  exorcists  all  belong  to 
the  third  or  fourth  century.  At  the  Council  of  Aries  we 
find  among  nine  clerics  of  the  inferior  orders,  who  came 
thither  with  their  bishops,  seven  exorcists  and  two  lectors,^ 
The  functions   of    these   clerics   were   strictly   confined   to 

*  The  schola  cantorum  obtained  its  recruits,  especially  about  the  eighth 
and  ninth  centuries,  from  among  orphans  {Liber  Diur7ius,yii.  19,  Garnier; 
Lib.  Pont.,  vol.  ii.  pp.  92,  195).  It  occupied  a  building  situated  on  the 
Via  Merulana,  between  the  Churches  of  St.  Matthew  and  St.  Bartholomew 
(Urlichs,  Codex  U.  B.  Topogr.,  p.  173).  The  site  of  only  the  former  of 
these  churches  is  known.  We  see  from  the  Ordines  Romani  that  the  schola 
had  at  its  head  several  subdeacons.  The  prior  or  primicerius,  the  secundus 
or  secundicerius,  the  teriius  and  the  quartus,  or  arcldparaphonista,  were  the 
dignitaries  of  the  corporation.  Below  these  were  the  heads  of  divisions, 
or  paraphonistae.  During  the  ceremonies  the  children  were  arranged  in 
two  rows,  with  the  dignitaries  at  their  head,  and  the  paraphonistae  bringing 
up  the  rear. 

^  See  the  celebrated  epitaph  of  Fl.  Latinus,  Bishop  of  Brescia  (Corp.  L 
Lat.,  vol.  v..  No.  4846).     St.  Martin  began  by  being  an  exorcist. 

'  According  to  the  Constitutum  Silvestri,  the  term  in  the  functions  of 
an  exorcist  lasted  only  one  day ;  but  according  to  the  Lib.  Pont.  (Silvestke) 

2  A 


350    CHKiSTiAN  worship:  its  oeigin  and  evolution. 

the  preparation  of  candidates  for  baptism,  and  they  became 
obsolete  with  the  disappearance  of  the  catechumenate.  The 
inscriptions  in  which  they  are  mentioned  do  not  any- 
where connect  them  with  the  titulary  churches  or  regions 
of  Kome,  although  they  ought  to  have  been  grouped,  like 
the  other  clerics,  according  to  the  latter.  From  the  begin- 
ning of  the  sixth  century  we  hear  but  little  of  them;^  if 
there  continued  to  be  still  exorcists  at  Eome,  they  must 
have  been  among  the  minor  clerics  of  the  schola  cantorum. 


§  2. — Latin  Ceremonies  of  Ordination. 

The  authorities  which  have  come  down  to  us  on  the 
rites  of  ordination  in  the  Latin  Church  are  as  follows  : — 

1.  The  Statuta  JEcclesiae  Antiqua,  a  collection  of  dis- 
ciplinary and  liturgical  canons  drawn  up  in  Gaul,  in  the 
province  of  Aries,  about  the  beginning  of  the  sixth  century.^ 
We  find  in  them  the  principal  ceremonies  of  ordination 
for  all  the  orders.  It  is  evident  from  these  ceremonies 
that  the  use  was  Galilean.  It  is  probably  the  only  text 
in  which  that  use  is  preserved  free  from  any  admixture, 
for  the  Galilean  liturgical  books  do  not  contaia  the  cere- 
monies of  ordination. 

2.  The  Roman   Sacramentaries. — "We   must    confine  our 

it  was  a  month.  The  second  pseudo-Silvestrian  Council  requires  for  it  ten 
years.  As  to  the  actual  discipline,  see  the  decretals  cited  above,  p.  346, 
note  3.  The  Constitutum,  which  mentions  eighty  lectors  and  forty-five 
acolytes,  enumerates  only  twenty-two  exorcists  at  Eome. 

1  The  inscriptions,  moreover,  mention  an  exorcist,  who  died  in  511,  at 
Eclana;  and  another  at  Como,  in  526  (Corp.  In&er.  Lat.,  vol.  ix.,  No.  1381; 
vol.  v..  No.  6428). 

2  Maasen,  Quellen,  vol.  i.  p.  382;  Malnory,  S.  C€saire,  p.  50.  This 
collection  was  inserted,  under  the  title  Concilium  Carthaginiense  quartum, 
in  the  Spanish  body  of  canons  (Hispana),  from  whence  it  passed  into  that  of 
the  pseudo-Isidore.  It  is  still  quoted  by  many  under  the  latter  title,  and, 
what  is  more  serious,  pronounced  as  an  authority  for  African  ecclesiastical 
usages  in  the  fourth  centui-y. 


OEDINATION.  351 

notice  here,  in  general,  to  the  Leonian  Sacramentary 
and  that  of  Pope  Adrian.  They  contain  identically  the 
same  prayers  for  the  ordination  of  deacons,  priests,  and 
bishops,  and  nothing  else.  There  is  no  mention  in  them 
of  any  of  the  orders  below  the  diaconate. 

3.  The  Ordines  Romani. — I  have  three  of  these  to 
specify:  {a)  that  of  the  manuscript  of  St.  Amand,^  which 
contains  only  the  Roman  ordinations  at  the  Ember  seasons, 
that  is,  those  of  deacons  and  priests;  (b)  the  Ordo  VIII. 
of  Mabnion,  which  contains  in  addition  the  ordination 
of  the  inferior  orders,  together  with  that  of  bishops ;  (c) 
the  Ordo  IV.  of  Mabillon,  in  which  are  given  the  cere- 
monies in  regard  to  deacons,  priests,  bishops,  and  the 
Pope  himself.  The  three  Ordines  agree  in  the  main  with 
each  other,  and  the  ceremonies  which  they  describe  fall 
in  exactly  with  those  implied  in  the  two  Sacramen- 
taries. 

4.  The  Gelasian  Sacramentary  and  the  Missale  Franco- 
rum. — These  two  compilations  farnish  ns  with  the  com- 
plete ritual  for  all  the  orders;  but  a  slight  examination 
is  enough  to  convince  us  that  they  contain  many  things 
derived  from  widely  different  sources.  We  find  therein  {a) 
a  passage  of  a  letter  from  Pope  Zosimus  on  the  intervals 
of  time  between  the  orders;^  (h)  Chapters  I.  to  X.  of  the 
Statuta  Ecdesiae  Antigua ;  ^  (c)  ordination  prayers  for 
the  five  inferior  orders ;  *  {d)  prayers  for  the  ordination 
of  deacons,  priests,  and  bishops.^  In  the  last  portion, 
the  Eoman  prayers,  that  is,  those  found  in  the  Leonian 
Sacramentary  and  the  Sacramentary  of  Adrian,  are  embodied 


*  See  Appendix. 

^  This  is  found  only  in  the  Gelasian  Sacramentary,  i.  95. 
^  In  the  Missale  Francorum  the  chapters  bearing  on  the  lectors  and 
subdeacons  are  wanting. 

*  Gelas.,  i.  96. 

*  Gelas.,  i.  20,  99. 


352      CHEISTIAN  WOESHIP  :   ITS   OEIGIN   AND  EVOLUTION. 

in   other   prayers,  which   suggest    a   ritual  widely  different 
from  that  of  Eome. 

From  this  description  it  will  be  seen  that  the  Eoman 
usage  must  be  gathered  from  the  Leonian  and  Gregorian 
Sacramentaries  as  well  as  from  the  Ordines.  The  Statuta 
and  the  non-Eoman  portions  of  the  Gelasian  Sacramentary 
and  of  the  Missale  Francorum  represent  the  Galilean  use. 


§  3. — Ordinations  at  Eome. 
1.  The  Minor  Orders. 

From  what  has  already  been  said,  it  is  natural  that  we 
should  find  in  the  Eoman  books  no  ceremony  for  the 
ordination  of  the  three  minor  orders.  If  this  ceremony 
ever  existed,  it  must  have  been  of  an  entirely  private 
character,  that  is,  it  must  have  taken  place  in  the  interior 
of  the  scliola  cantorum,  and  not  in  public. 

Even  in  the  cases  of  the  acolytes  and  subdeacons 
there  was  no  solemn  ordination.  At  the  time  of  the 
communion,  at  any  ordinary  Mass,  even  when  it  was 
not  stational,  the  future  acolyte  approached  either  the 
Pope,  if  he  were  present,  or  one  of  the  bishops  of  the 
Pontifical  Court,  holding  the  linen  bag — a  symbol  of 
the  highest  function  of  these  clerics,  that  of  carrying  to 
the  priests  the  oUatae,  or  consecrated  hosts,  at  the 
moment  of  the  fraction  of  the  bread, — and  then  pros- 
trated himseK  while  the  pontiff  pronounced  over  him  his 
blessing,  in  these  words :  Intercedente  heata  et  gloriosa 
semperque  virgine  Maria,  et  heato  Apostolo  Petro,  salvet  et 
custodial  et  protegat  te  Dominus.  If  it  were  the  case  of 
a  subdeacon,  he  held,  in  place  of  a  linen  bag,  an 
empty  chalice,  which  had  been  handed  to  him  by  the 
archdeacon,    or    by    the    bishop    himself;    but    the    whole 


OKDINATION.  353 

ceremony  consisted  of  a  simple  blessing,  of  the  same  tenor 
as  that  just  given,  and  without  any  special  reference  to 
the  conferring  of  either  honour  or  authority.  This  for- 
mulary of  blessing,  moreover,  has  no  very  ancient  ring 
about  it,  I  do  not  think  it  is  older  than  the  seventh 
century.  John,  the  Eoman  deacon,  speaks  at  the  be- 
ginning of  the  sixth  century  of  the  traditio  of  the 
chalice  as  constituting  the  whole  ceremony  in  the  ordination 
of  subdeacons.^ 


2.  The  Ordinations  at  the  Emher  Seasons — that  is,  of 
Priests  and  Deacons. 

The  ordinations  of  deacons  and  priests  were  also  per- 
formed with  a  very  simple  ritual,  but  they  were  celebrated 
with  great  publicity  at  a  solemn  station.  There  was  not 
an  ordination  every  year,  but  when  the  necessity  arose  one 
of  the  Saturdays  of  the  Ember  weeks  was  always  chosen.^ 

The  candidates  for  ordination,  chosen  by  the  pope,  were 
at  first  presented  to  the  faithful  during  the  Stational  Masses 
of  Wednesday  and  Friday  in  Santa  Maria  Maggiore  and 
in  the  Church  of  the  Holy  Apostles.  Shortly  after  the 
beginning  of  Mass,  a  notary,  mounting  the  ambo,  announced 
the  names  of  those  who  had  been  elected,  and  called 
upon  those  who  had  anything  to  say  against  them  to  do 
so  without  fear — 

Auxiliante  Domino  Deo  Salvatore  nostro  Jesu  Christo,  elegimus 
in  ordine  diaconi  (sive  presbyteri)  ilium  siibdiaconum  (sive  diaconum) 
(de  titulo  illd).     Si  quis  autem  habet  aliquid  contra  hos  viros,  pro  Deo 

^  "  Cujus  hie  apud  nos  ordo  est  ut  accepto  sacratissimo  calice  .  .  .  sub- 
diaconus  jam  dicatur"  (Migne,  Pat.  Lat.,  vol.  lix.  p.  405). 

^  It  appears  that,  at  the  beginning,  and  up  to  the  end  of  the  fifth 
century,  the  December  Ember  days  were  chosen  by  preference,  for  the 
Liber  Pontificcdis  mentions  the  ordinations  as  celebrated  almost  always 
mense  decembri. 


354     CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

et  propter  Deum  cum  fiducia  exeat  et  dicat.     Verumtamen  memor  sit 
communionis  suae. 

This  is  the  formulary  of  the  Gelasian  Sacramentary 
(i.  20);  the  other  two  do  not  contain  it.  The  Ordo  IX. 
and  that  of  St.  Amand  have  formularies  almost  identical. 
According  to  the  rubric  of  the  Gelasian  Sacramentary,  it 
is  the  Pope  who  delivers  the  address :  adnunciat  pontifex 
in  populo,  dicens.  One  of  the  Ordines  assigns  this  duty 
to  a  lector,  while  the  other  refers  it  to  a  seriniarius,  or 
notary.  These  two  terms  must  be  considered  as  meaning 
the  same  thing,  for  in  the  first  case  the  word  lector  does 
not  designate  a  cleric  of  that  order,  but  the  person  who  is 
performing  the  function  at  the  moment.  We  may  conclude, 
moreover,  that,  although  the  formulary  is  given  in  the 
Gelasian  Ordo  as  pronounced  by  the  Pope  and  drawn  up 
in  his  name,  it  was  always  read  by  some  one  acting  on 
his  behalf. 

The  candidates  for  ordination  were  stationed  at  a  certain 
place  where  they  could  be  well  seen  and  their  identity 
well  established.  This  public  probation  had  been  preceded 
by  a  declaration,  made  before  the  highest  dignitaries  of 
the  Church,  in  which  the  candidate  had  to  swear  that  he 
had  never  committed  any  of  the  four  heinous  sins,  the 
commission  of  which,  according  to  the  discipline  of  the 
time/  was  an  impediment  to  the  reception  of  orders. 


1  These  sins  are  enumerated  in  the  Ordo  VIII.  of  Mabillon;  they 
were:  sodomy,  bestiality,  adultery,  violation  of  consecrated  virgins.  This 
enumeration  does  not  include  all  the  sins,  whether  secret  or  open,  which 
in  the  ancient  discipline  were  subject  to  public  penance,  and  constituted 
thus  a  bar  to  orders.  There  is,  therefore,  a  difficulty  here  which,  as  far 
as  I  am  aware,  has  never  been  satisfactorily  solved.  I  consider,  for  my 
part,  that  these  interrogatories  preliminary  to  ordination  go  back  to  a 
time  when  baptism  was  received  at  adult  age,  and  that  it  had  not  in  view 
the  present  condition  of  the  conscience  of  the  candidate,  but  his  conduct 
before  having  received  baptism.  While  proclaiming  the  remission  of  sins, 
however  heinous  they  might  be,  by  virtue  of  the   sacrament  of  baptism 


OEDINATION,  355 

It  was  on  a  Saturday  evening,  at  the  Mass  of  the 
Vigil,  that  ordinations  took  place.  The  eighth- century 
texts  imply  that  this  Mass  had  already  been  transferred  to 
an  earlier  hour,  and  celebrated  in  the  course  of  the  after- 
noon. At  the  outset  it  was  celebrated  at  night,  like  the 
Mass  of  Holy  Saturday.^  It  was  begun  by  the  antiphon 
ad  Intro'itum,  which  was  followed  by  a  long  series  of 
lections — both  in  Greek  and  Latin — with  chants  and  prayers 
between.  Shortly  before  the  reading  of  the  Gospel,  the 
archdeacon  took  the  candidates  and  presented  them  to  the 
Pope.  The  pontiff,  arising,  called  upon  the  congregation 
to  pray — 

Oremus,  dilectissimi,  Deum  Patrem  omnipotentem,  ut  super  hos 
famulos  suos  quos  ad  ofBcium  diaconii  vocare  dignatur  benedictionem 
gratiae  suae  clementer  effundat  et  consecrationis  iudultae  propitius  dona 
conservet. 

This  is  the  formulary  prescribed  in  the  Leonian  and 
Gelasian  Sacramentaries  for  the  ordination  of  deacons — a 
slightly  different  one  was  used  for  the  ordination  of  priests. 
In  the  Sacramentary  of  Adrian,  with  which  Mabillon's 
Ordo  VIII.  agrees,  the  formulary  is  so  drawn  up  that  it 
can  be  applied  at  the  same  time  to  either  the  diaconate 
or  the  priesthood.  This  Ordo,  like  the  two  others  of  a 
similar  character,  implies  that  deacons  and  priests  were 
ordained  at  the  same  time,  the  subdeacons  intended  for 
the  priesthood  receiving,  in  the  first  place,  the  benediction 
for  the  diaconate,  and  then  immediately  afterwards  that 
for  the  priesthood.^ 


the  Church  might  have  special  requirements  in  the  cases  of  persons  who 
intended  to  take  orders.  It  was  owing  to  this  that  digamists  were 
excluded,  without  a  discussion  of  the  question  whether  the  first  marriage 
had  been  contracted  before  or  after  baptism. 

'  St.  Leo,  in  a  letter  to  Dioscorus,  Bishop  of  Alexandria  (Jaffe,  406), 
insists  strongly  on  this  point. 

*  The    custom   of   conferring   simultaneously    the    diaconate  and    th« 


356    CHRISTIAN  woeship:  its  origin  and  evolution. 

At  the  invitation  of  the  Pope,  the  whole  congregation 
prostrated  themselves,  including  the  Pope  himself,  the 
candidates,  and  the  clergy,  while  the  schola  cantorum  sang 
the  Litany.  When  this  was  ended,  the  Pope  arose,  and, 
placing  his  hands  on  the  head  of  each  of  the  candidates, 
recited  a  double  form  of  prayer,  consisting  of  an  ordinary 
prayer  and  a  consecratory  canon  ^  (eucharistic  prayer),  as 
follows : — 


Deus,2  conlator  sacrarum  magnifice  dignitatum,  quaesumus,  ut  hos 
famulos  tuos  quos  ad  officium  levitarum  vocare  dignaris,  altaris  sancti 
ministerium  tribuas  sufficienter  implere,  cunctisque  donis  gratiae  redun- 
dantes  et  fiduciam  sibi  tuae  majestatis  acquirere  et  aliis  praebere  facias 
perfectae  devotionis  exemplum. 

Vere  dignum.  .  .  .  Adesto  ^  quaesumus,  omnipotens  Deus,  honorum 
dator,  ordinum  distributor  officiorumque  dispositor.  Qui  in  te  manens 
innovas  omnia,  et  cuacta  disponens  per  Verbum,  Virtutem  Sapienti- 
amque  tuam,  Jesum  Christum,  Filium  tuum,  dominum  nostrum,  sempi- 
terna  providentia  praeparas  et  singulis  quibusque  temporibus  aptanda 
dispensas.  Cujus  corpus  Ecclesiam  tuam  caelestium  gratiarum  varietate 
distinctam,  suorumque  connexam  dlstinctione  membrorum,  per  legem 
totius  mirabilem  compagis  unitam,  in  augmentum  templi  tui  crescere 
dilatarique  largiris,  sacri  muneris  servitutem  trinis  gradibus  ministrorum 
nomini  tuo  militare  constituens ;  electis  ab  initio  Levi  filiis  qui  mysticis 
operationibus  domus  tuae  fidelibus  excubiis  permanentes,  haereditatem 
benedictionis  aeternae   sorte   perpetua  possiderent.     Super   hos  quoque 


priesthood  explains  why  the  pontifical  biographers  of  the  ninth  century,  in 
describing  the  cursus  honorum  of  the  Popes  chosen  from  among  the  cardinal 
priests,  never  make  mention  of  the  diaconate,  but  pass  always  from 
the  subdiaconate  to  the  priesthood.  Cf.,  in  the  Lib.  Pont.,  the  description 
of  the  early  phases  of  the  ecclesiastical  careers  of  Leo  TIL,  Pascal  I., 
Gregory  IV.,  Sergius  XL,  Leo  IV.,  Benedict  III.,  Adrian  XL,  and 
Stephen  V. 

*  This  prayer  must  have  been  considered  as  the  end  of  the  collective 
prayer,  which  was  said  after  the  invitatory  Or  emus,  dilectissimi.  The  prayer, 
which  was  usually  offered  up  in  silence  by  the  congregation  (see  above, 
p.  107),  was  here  replaced  by  the  Litany. 

-  This  formulary  is  peculiar  to  the  Leonian  Sacramentary.  I  have 
corrected  the  consolator  of  the  manuscript  into  conlator. 

•  This  formulary  is  coounon  to  the  three  Sacramentaries. 


ORDINATION.  357 

famulos  tuos,  quaesumus,  Domine,  placatus  intende,  quos  tuis  sacris 
altaribus  servituros  in  ofiScium  diaconii  suppliciter  dedicamus.  Et  nos 
quidem,  tanquam  homines,  divini  sensus  et  summae  rationis  ignari, 
horum  vitam  quantum  possumus  aestimamus.  Te  autem,  Domine, 
quae  nobis  sunt  ignota  non  transeunt,  te  occulta  non  fallunt.  Tu  ^ 
cognitor  peccatorum,  tu  scrutator  es  animarum,  tu  veraciter  in  eis 
caeleste  potes  adhibere  judicium,  et  vel  indignis  donare  quae  poscimus. 
Emitte  in  eos,  Domine,  quaesumus,  Spiritum  sanctum,  quo  in  opus 
ministerii  fideliter  exsequendi  munere  septiformi  tuae  gratiae  robo- 
rentur.  Abundet  in  eis  totius  forma  virtutis,  auctoritas  modesta, 
pudor  constans,  innocentiae  puritas  et  spiritalis  observantia  disciplinae. 
In  moribus  eorum  praecepta  tua  fulgeant,  ut  suae  castitatis  exemplo 
imitationem  sanctae  plebis  acquirant,  et  bonum  conscientiae  testi- 
monium praeferentes  in  Christo  firmi  et  stabiles  perseverent,  dignis- 
que  successibus  de  inferiori  gradu  per  gratiam  tuam  capere  potiora 
mereantur. 


When  these  prayers  are  ended  the  new  deacons  receive 
the  kiss  of  peace  from  the  Pope,  the  bishops  and  priests, 
and  take  their  place,  by  the  side  of  the  Pope,  among  the 
other  deacons. 

The  candidates  for  the  priesthood — whether  they  have 
long  since  been  promoted  to  the  diaconate^  or  have  just 
been  promoted — are  then  presented.  They  prostrate  them- 
selves before  the  pontiff,  who  recites  over  them  two  other 
prayers  of  a  similar  form  to  those  just  given.  After 
this  they  are  embraced  by  the  Pope,  bishops,  and 
priests,  and  then  take  their  place  at  the  head  of  the 
latter. 

I  append  here  the  formularies,^  with  the  exception  of 
the  Litany,  used  in  the  ordination  of  priests : — 


*  Greg. :  "  Tu  cognitor  Becretorum,  tu  scrutator  es  cordium ;  tu  eorum 
vitam  caelesti  poteris  examinare  judicio  quo  semper  praevales  et  admissa 
purgare  et  ea  quae  sunt  agenda  concedere.     Emitte  .  .  ." 

^  This  must  have  been  rare.  The  progress  from  the  diaconate  to  the 
priesthood  was  not  an  easy  matter.  For  this  would  have,  in  fact,  involved 
exclusion  from  the  road  leading  to  the  episcopate. 

'  These  formularies  are  common  to  the  three  Sacramentaries. 


358      CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND  EVOLUTION. 

Invitatory — 

Oremus,  dilectissimi,  Deum  Patrem  omnipotentem,  ut  super  hos 
famulos  suos  quos  ad  presbyterii  munus  elegit  caelestia  dona  multiplicet, 
quibus  quod  ejus  dignatione  suscipiunt  ejus  exsequantur  auxilio. 

Litany. 


Prayer — 

Exaudi  nos,  Deus  salutaris  noster,  et  super  hos  famulos  tuos  bene- 
dictionem  sancti  Spiritus  et  gratiae  sacerdotalis  effunde  virtutem,  ut  quos 
tuae  pietatis  aspectibus  off'erimus  consecrandos  perpetua  muneris  tui 
largitate  prosequaris. 


Eucharistic  Prayer — 

Vera  dignum.  .  .  .  Deus,  honorum  omnium  et  omnium  dignitatum  quae 
tibi  militant  distributor,  per  quern  proficiunt  universa,  per  quern  cuncta 
firmantur,  amplificatis  semper  in  melius  naturae  rationabilis  incrementis 
per  ordinem  congrua  ratione  dispositum.  Unde  sacerdotales  gradus  et 
officia  levitarum  sacramentis  mysticis  instituta  creverunt  :  ut  cum 
pontifices  summos  regendis  populis  praefecisses,  ad  eorum  societatis 
et  operis  adjumentum  sequeutis  ordiuis  viros  et  secundae  dignitatis 
eligeres.  Sic  in  eremo  per  septuaginta  vironim  prudentum  mentes  Moysi 
spiritum  propagasti;  quibus  ille  adjutoribus  usus  in  populo,  innumerabiles 
multitudines  facile  gubernavit.  Sic  in  Eleazaro  et  Ithamar  filiis  Aaron 
patemae  plenitudinis  abundantiam  transfudisti,  ut  ad  hostias  salutares  et 
frequentioris  officii  sacramenta  sufflceret  meritum  sacerdotum.  Hac 
providentia,  Domine,  Apostolis  Filii  tui  Doctores  fidei  comites  addidisti, 
quibus  illi  orbem  totum  secundis  praedicatoribus  impleverunt.  Quapropter 
infirmitati  quoque  nostrae,  Domine,  quaesumus,  haec  adjumenta  largire, 
qui  quanto  magis  fragiliores  sumus  tanto  his  pluribua  indigemus.  Da, 
quaesumus,  Pater,  in  hos  famulos  tuos  presbyterii  dignitatem ;  innova 
in  visceribus  eorum  spiritum  sanctitatis ;  acceptum  a  te,  Deus,  secundi 
meriti  munus  obtineant,  censuramque  morum  exemplo  suae  conver- 
sationis  insinuent.  Sint  probi  cooperatores  ordinis  nostri ;  eluceat  in  eis 
totius  forma  justitiae,  ut  bonam  rationem  dispensationis  sibi  creditae 
reddituri  aeternae  beatitudinis  praemia  consequantur. 


ORDINATION,  359 


3.  The  Ordination  of  Bishops. 

We  have  seen  that  in  the  ordination  of  deacons  and 
priests  the  entire  rite,  according  to  Eoman  usage,  consists  of 
prayers — some  offered  in  common  by  the  whole  congregation, 
and  others  recited  by  the  Pope  over  the  prostrate  candidate. 
The  ceremonial  in  the  case  of  bishops  was  not  more  complex. 

The  bishops  consecrated  by  the  Pope  were  almost 
always  those  of  his  own  metropolitan  province.  They  were 
not  chosen  by  him,  but  elected  in  their  several  localities. 
The  election  being  over,  an  official  report  or  decree  is  dra-wn 
up,  which  is  signed  by  the  notables  of  the  place,  both  clerical 
and  lay,  and  the  future  bishop  thereupon  sets  out,  accom- 
panied by  some  representatives  of  his  Church,  for  Eome, 
where  the  election  is  verified  and  the  candidate  examined. 
If  the  election  is  found  to  have  been  regular,  and  the  Pope 
approves  of  the  choice  of  the  electors,  the  consecration 
follows.  There  was  no  special  time  in  the  year  assigned  to 
this  ceremonial,  but  it  had  always  to  take  place  on  a 
Sunday. 

As  was  the  case  in  the  ordinations  at  the  Ember  seasons, 
the  Litany  and  Kyrie  were  deferred  until  after  the  Gradual. 
When  this  had  been  sung,  the  Pope  called  on  the  congre- 
gation to  pray,  and  then  all  present  prostrated  themselves 
while  the  Litany  was  being  chanted.  After  the  Litany,  the 
Pope  arose  and  recited  over  the  candidate  a  prayer  composed 
of  two  formularies,  of  exactly  the  same  type  as  that  used 
for  deacons  and  priests.  The  new  bishop  then  arose,  and 
having  received  the  embrace  of  the  Pope,  bishops,  and 
priests,  took  his  place  at  the  head  of  the  bishops.  The 
choir  then  sang  the  Alleluia,  or  Tract,  and  the  Mass  was 
continued  in  the  usual  manner.  I  append  here  the  special 
formularies  used  for  the  ordination  of  bishops : — 


360      CHKISTIAN   WORSHIP:   ITS  OEIGIN   AND  EVOLUTION. 
Invitatory  ^ — 

Oremus,    dilectissnni    nobis,   ut    his  viris    ad    utilitatem    Ecclesiae 
provehendis  2  benignitas  omnipotentis  Dei  gratiae  suae  tribuat  largitatem. 

Litany, 


Prayer — 

Propitiare,  Domine,  Bupplicationibus  nostris,  et  inclinato  super  hos 
famulos  tuos  cornu  gratiae  eacerdotalis  benedictionis  tuae  in  eos  e£funde 
virtutem. 


Eucharisiic  Prayer — 

Vera  dignum,  .  .  .  Deus  honorum  omnium,  Deus  omnium  dignitatum 
quae  gloriae  tuae  sacratis  famulantur  ordinibus;  Deus  qui  Moysen 
famulum  tuum  secreti  familiax'is  aftatu,  inter  cetera  caelestis  documenta 
culturae  de  habitu  quoque  indumenti  sacerdotalis  instituens,  electum 
Aaron  mystico  amictu  vestiri  inter  sacra  jussisti ;  ut  intelligentiae 
sensum  de  exemplis  priorum  caperet  secutura  posteritas,  ne  eruditio 
doctrinae  tuae  ulli  deesset  aetati,  cum  et  apud  veteres  reverentiam  ipsa 
significationum  species  obtineret  et  apud  nos  certiora  essent  experimenta 
rerum  quam  aenigmata  figui'arum.  Illius  namque  sacerdotii  anterioris 
habitus  nostrae  mentis  ornatus  est,  et  pontificalem  gloriam  non  jam  nobis 
honor  commendat  vestium  sed  splendor  animorum.  Quia  et  ilia  quae 
tunc  carnalibus  blandiebantur  obtutibus  ea  potius  quae  in  ipsis  erant 
intelligenda  poscebant.  Et  idcirco  his  famulis  tuis  quos  ad  summi 
sacerdotii  ministerium  delegisti,  banc  quaesumus,  Domine,  gratiam  largi- 
aris,  ut  quidquid  ilia  velamina  in  fulgore  auri,  in  nitore  gemmarum,  in 
multimodi  operis  varietate  signabant,  hoc  in  horum  moribus  actibusque 
clarescat.  Comple  in  sacerdotibus  tuis  mysterii  tui  summam,  et  orna- 
mentis  totius  glorificationis  instructos  caelestis  unguenti  fluore  sanctifica. 
Hoc,  Domine,  copiose  in  eorum  caput  influat,  hoc  in  oris  subjecta 
decurrat,  hoc  in  totius  corporis  extrema  descendat,  ut  tui  Spiritus  virtus 
et  interiora  horum  repleat  et  exteriora  circumtegat.      Abundet  in  his 


*  This  and  the  following   formulary  are  common   to  the  three  sacra- 
mentaries. 

*  In  the  Gelasian  only.     I  correct  jprovideiulis  into  proveliendis. 


ORDINATION.  361 

constantia  fidei,  puritas  delectionis,  sinceritas  pads.  [Sint^  speciosi 
munere  tuo  pedes  horum  ad  evangelizandum  pacem,  ad  evangelizandum 
bona  tua.  Da  eis,  Domine,  ministerium  reconciliationis  in  verbo  et  in 
factis,  et  in  virtute  signorum  et  prodigiorum.  Sit  sermo  eorum  et  prae- 
dicatio  non  in  persuasibilibus  humanae  sapientiae  verbis,  sed  in  ostensione 
Spiritus  et  virtntis.  Da  eis,  Domine,  claves  regni  caelorum ;  utantur, 
nee  glorientur,  potestate  quam  tribuis  in  aedificationem,  non  in  destruc- 
tionem.  Quodcumque  ligaverint  super  terram  sit  ligatum  et  in  caelis 
et  quodcumque  solverint  super  terram  sit  solutum  et  in  caelis.  Quorum 
detinuerint  peccata,  detenta  sint,  et  quorum  dimiserint  tu  dimittas. 
Qui  benedixerit  eis  sit  benedictus  et  qui  maledixerit  eis  maledictionibus 
repleatur.  Stat  fideles  servi,  prudentes,  quos  constituas  tu,  Domine, 
super  familiam  tuam,  ut  dent  illis  cibum  in  tempore  necessario,  ut 
exbibeant  omnem  bominem  perfectum.  Sint  soUicitudine  impigri,  sint 
spiritu  ferventes.  Oderint  superbiam,  diligant  veritatem,  nee  eam 
umquam  deserant  aut  lassitudine  aut  timore  superati.  Non  ponant  lucem 
ad  tenebras,  nee  tenebras  [ad]  lucem.  Non  dicant  malum  bonum,  nee 
bonum  malum.  Sint  sapientibus  debitores  et  fructum  de  profectu 
omnium  consequantur.]  Tribuas  eis  cathedram  episcopalem  ad  regendam 
Ecclesiam  tuam  et  plebem  universam.  Sis  eis  auctoritas,  sis  eis  potestas, 
sis  eis  firmitas.  Multiplices  super  eos  benedictionem  et  gratiam  tuam, 
ut  ad  exorandam  semper  misericordiam  tuam,  tuo  munere  idonei,  tua 
gratia  possint  esse  devoti. 


In  this  ceremony,  as  in  that  of  the  ordination  of  deacons 
and  priests,  the  Pope  alone  officiated.  He  might  have 
bishops  around  him — and  in  general  this  was  the  case — 
but  he  was  the  sole  administrator  in  the  ceremony.  This 
departure  from  the  rule  that  a  single  bishop  could  not 
consecrate  another  is  mentioned  in  the  sixth  century,  in  the 
Breviarium  of  Ferrandus.^ 


*  The  passage  in  brackets  is  not  found  either  in  the  Leonian  or 
Gregorian  Sacramentaries ;  but  it  occurs  in  the  Gelasian,  and  also  in  the 
MissaJe  Francorum,  which  also  contains  this  formulary.  The  style  and 
character  of  this  passage  is  completely  in  harmony  with  the  rest.  This 
circumstance  induces  me  to  believe — notwithstanding  a  conflict  of  paleo- 
graphic  authorities — that  it  must  have  formed  part  of  the  original  Koman 
formulary. 

^  Cap.  '^i :  Ut  unus  episcopus  episcopum  non  ordinet,  excepta  eceUsia 
Eomana.    This  canon  is  one  of  those  passed  at  the  Koman  Council  of  386, 


362      CHEISTIAN  WOESHIP:   ITS   OEIGIN   AND   EVOLUTION. 


4.  Ordination  of  the  Pope. 

The  ceremonial  followed  in  the  consecration  of  the  Pope 
was  not  much  more  complex,  but  it  had  some  special 
features.  The  ceremony,  as  in  the  case  of  bishops,  took 
place  on  a  Sunday,  but  always  in  St.  Peter's,  where  Eoman 
deacons  and  priests  were  ordained.  It  was  a  matter  of 
obligation  that  all  the  higher  clergy  of  Kome  should 
receive  ordination  in  the  sanctuary  of  the  apostle  himself.^ 
The  elected  bishop^  put  on,  in  the  secretarium,  the  papal 
liturgical  vestments,  with  the  exception  of  the  pallium. 
At  the  chanting  of  the  Introit  he  proceeded  to  the  altar 
and  prostrated  himseK  as  usual  before  it.  But  instead 
of  rising  immediately  and  proceeding  to  his  throne,  he 
remained  prostrate  all  the  time  the  Litany  was  being 
sung.  After  the  Litany  he  partly  raised  himself  while 
the  Bishops  of  Albano,  Porto,  and  Ostia  respectively 
recited  over  him  three  prayers,  of  which  the  last  was  a 
eucharistic  prayer.  During  the  saying  of  the  latter  by 
the  Bishop  of  Ostia,  certain  deacons  held  over  the  head 
of  the  ordinand  an  open  book  of  the  Gospels.  The  bene- 
diction having  come  to  an  end,  the  archdeacon  placed  the 

but  the  words  in  it,  excepta  ecclesia  Bomana,  ■were  added  by  Ferrandus 
himself,  and  are  indicative  of  the  usage  in  the  sixth  century. 

1  The  choice  of  the  Vatican  basilica  was  not,  however,  primitive.  We 
can  gather  from  the  documents  dealing  with  the  ordination  of  Popes 
Damasus,  Boniface  I.,  and  Boniface  II.,  that  the  Lateran  basilica,  in  the 
time  of  the  Christian  emperors  and  Gothic  kings,  was  the  locus  legitimus, 
at  least  in  the  case  of  the  Pope.  The  privilege  of  St.  Peter's  dates  no 
further  back  than  Byzantine  times. 

^  He  was  always  a  deacon  or  priest  of  Kome,  but  preferably  the  former. 
Prior  to  the  last  years  of  the  ninth  century,  no  bishop  was  promoted  to 
the  papacy.  The  disorders  and  controversies  occasioned  by  the  election 
of  Formosa,  Bishop  of  Porto,  to  the  papacy,  are  well  known.  In  the  tenth 
century  there  were  frequent  breaches  of  the  ancient  rule,  and  from  this 
time  forward  it  ceased  to  be  considered  as  obligatory. 


ORDINATION.  363 

pallium  upon  the  shoulders  of  the  new  pontiff,  who, 
going  up  to  his  throne,  at  once  began  the  Gloria  in  excelsis} 
The  Mass  was  proceeded  with  in  the  usual  manner;  and 
when  it  was  over,  the  Pope  was  conducted  back  to  the 
Lateran  with  extraordinary  pomp.  The  formularies  of 
blessing  were  the  same  as  those  employed  for  other 
bishops,  but  the  M  idcirco,  in  which  the  dignity  conferred 
on  the  ordinand  is  mentioned,  was  modified  as  follows : — 

Et  idcirco  huic  famulo  tuo,  quem  Apostolicae  sedis  praesulem  et 
pi'imatem  omnium  qui  in  orbe  terrarum  sunt  sacerdotum  ac  universalis 
Ecclesiae  tuae  doctorem  dedisti  et  ad  summi  sacerdotii  ministerium 
elegisti,  etc. 


§  4. — Oedinations  accoeding  to  the  Gallican  Eite. 

The  ordination  ceremonies  according  to  the  Gallican 
rite  are  summarily  described  in  the  Statuta  Ecclesiae 
Antiqua.  In  Lib.  II.  of  the  De  Officiis  Ecclesiasticis  of  St. 
Isidore  there  is  an  account  of  them  which  is  in  conformity 
with  the  latter,  and  there  is  also  a  reproduction  of  the  text. 
In  the  Gelasian  Sacramentary  and  Missale  Francorum 
we  encounter  both  the  ceremonies  of  the  Statuta  and 
the  Eoman  prayers  which  have  just  been  described, 
together  with  certain  other  prayers,  which  are  either 
incompatible  with  Eoman  usage,  or  so  completely  identical 
with  the  Eoman  prayers  in  their  import  as  to  become 
pleonastic.  This  concerns,  however,  only  the  three 
superior  orders.  As  to  the  five  inferior  orders,  there 
is  not  a  single  feature  common  to  the  two  liturgical 
books.  The  ceremonies  of  the  Statuta  and  of  the  two 
liturgical   books   are    entirely   different    from    those   which 


'  This  ceremony  is  mentioned  in  the  Liber  Diurnus,  ii.  8  (Garnier),  as 
well  as  in  the  Ordo  IX.  of  Mabillon. 


364      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

we  meet  with  in  the  Eoman  usage.  I  will  here  describe 
them  seriatim,  furnishing  at  the  same  time  the  formularies 
as  we  find  them  in  the  two  Merovingian  Sacramentaries. 

Doorkeepers. — The  doorkeeper  is  first  instructed  by  the 
archdeacon  as  to  his  conduct  in  the  "House  of  God,' 
and  is  then  presented  by  him  to  the  bishop,  who,  taking 
the  keys  of  the  church  from  the  altar,  hands  them  to  the 
candidate,  saying  ^ — 

Sic  age  quasi  redditurus  Deo  rationem  pro  his  rebus  quae  istis  clavibus 
recluduutur.* 

Then,  in  place  of  the  blessing,  preceded,  according  to 
the  Galilean  custom,  by  an  invitatory  or  preface,  the 
following  prayer  is  used : — 

Deum  Patrem  omnipotentem  suppliciter  deprecemur  ut  hunc  famulum 
suum  nomine  Ulum  benedicere  dignetur,  quern  in  oflBcium  ostiarii  eligere 
dignatus  est,  ut  sit  ei  iidelissima  cura  in  diebus  ac  noctibus  ad  distinctionem 
horarum  certarum  ad  invocandum  nomen  Domini. 

Domine  sancte.  Pater  omnipotens,  aeterne  Deus,  benedicere  digneris 
hunc  famulum  tuum  ostiarium  nomine  Ilium,  ut  inter  janitores  ecclesiae 
paret  obsequia  et  inter  electos  tuos  partem  mereatur  habere  mercedis. 

Lectors. — The  bishop,  addressing  himself  to  the  candidate, 
says — 

Eligunt  te  fratres  tui,   ut  sis  lector  in  dome  Dei  tui;   et  agnoscas 


•  This  and  the  following  formularies,  except  where  the  contrary  is 
specified,  appear  with  slight  modifications  in  the  Pontifical  now  in  use, 
which,  like  all  the  Eoman  books  posterior  to  the  ninth  centuiy,  contains,  as 
far  as  ordinations  are  concerned,  a  mixture  of  the  two  ancient  rituals,  the 
Eoman  and  the  G-allican. 

'  This  formulary,  as  well  as  the  analogous  formulary  used  for  the 
ordination  of  lectors  (^Accipe  et  esto)  and  that  for  exorcists  {Accipe  et 
commenda),  are  to  be  found  in  the  Statuta,  which  fact  implies  that  they 
were  in  use,  at  Aries  at  least,  as  early  as  the  end  of  the  fifth  century. 


OEDINATION.  365 

officium  tuum  ut  impleas  illud:    potens  est  enim  Deus  ut  augeat    tibi 
gratiam. 


These  words  imply  ^  that  there  had  previously  been 
an  election.  The  election  having  been  announced,  the 
pontiff  delivers  an  address  to  the  congregation,^  in  which 
he  dwells  upon  the  faith  and  ability  of  the  candidate, 
and  then,  in  sight  of  all  the  people,  puts  into  his  hand 
the  book  from  which  he  was  to  read,  saying — 


Accipe,  et  esto  verbi  Dei  relator,  habiturus,  si  fideliter  et   utHiter 
impleveris  officium,  partem  cum  his  qui  verbum  Dei  miuistraverunt. 


Then  follows  the  prayer— 

Domine  sancte,  Pater  omnipotens,  aeterne  Deus,  benedicere  digneris 
famulum  tuum  nomine  Ilium  in  officio  lectoris,  \\i  assiduitate  lectionum 
distinctus  atque  ornatus  curis  modulis  spiritali  devotione  resonet 
ecclesiae.^ 


^  They  appear  in  the  two  Sacramentaries  under  the  title  Praefatio 
Lectoris,  thus  forming  a  counterpart  to  the  invitatories  employed  for  the 
other  orders;  but  their  form  is  widely  different.  I  have  been  inclined  to 
place  them  at  the  beginning  of  the  ceremony,  that  is,  at  the  moment 
indicated  by  the  sense  of  the  formulary.  The  blessing  would  thus 
appear  without  an  invitatory.  Perhaps  the  address  of  the  bishop  took 
its  place ;  but  this  is  not  very  probable.  The  Pontifical  now  in  use  has 
a  special  invitatory. 

^  Our  manuscripts  give  us  no  formulary  for  this  address.  There  is  one 
in  the  existing  Pontifical,  as  well  as  for  the  three  other  minor  orders,  porter, 
exorcist,  and  acolyte.  I  am  not  certain  as  to  the  exact  date  of  their  origin ; 
but  it  must  be  very  early. 

^  This  text,  which  is  that  of  the  Gelasian  Sacramentary,  is  corrupt  and 
unintelligible  at  the  end.  That  of  the  Missale  Francorum  is  not  in  a 
better  state:  Ut  assiduitate  electionum  distinctus  atque  ordinatus  curis 
modolis  spiritali  devotione  lingua  resonet  Ecclesiae.  In  the  existing  Pontifical 
a  lucid  text  is  found  here,  derived  from  the  foregoing ;  but  it  clearly  betrays 
the  fact  of  having  been  touched  up. 

2    B 


366      CHKISTIAN  WOESHIP:   ITS   OEIGTN   AND  EVOLUTION. 

Exorcists. — The  bishop  hands  to  the  candidate  the  book 
of  exorcisms,  saying — 

Accipe  et  commenda,  et  habeto  potestatem  imponendi  manum  super 
energumeuum,  sive  baptizatum  sive  catechumenum. 


Then  follows  the  blessing — 

Deum  Patrem  omnipotentem  supplices  deprecemur,  ut  hunc  famulum 
suum  nomine  Ilium  benedicere  digaetur  in  officium  exorcistae,  ut  sit 
spiritalis  imperator  ad  abiciendos  daemones  de  corporibus  obsessis  cum 
omni  nequitia  eorum  multiformi. 

Domine  sancte,  Pater  omnipotens,  aeterne  Deus,  benedicere  digneris 
famnlum  tuum  tunc  nomine  Ulum  in  officio  exorcistae,  ut  per  imposi- 
tionis  manuum  et  oris  officium  eum  eligere  digneris,  et  imperium  babeat 
epiritus  immundos  coercendi^  et  probabilis  sit  medicus  Ecclesiae  tuae, 
gratiae  curationum  virtute  confirmatus. 

Acolytes. — The  order  of  acolytes  seems  not  to  have  been 
everywhere  in  use  in  Gallican  countries.  The  Statuta,^ 
doubtless,  describe  their  ordination  like  that  of  the  other 
orders,  but  the  Gelasian  Sacramentary  omits  the  formularies 
of  blessing.  In  the  Missale  Francorum  a  prayer  only  is 
found,  and  that,  too,  without  an  invitatory,  and  in  an  unusual 
place,  viz.  between  the  blessing  of  the  doorkeepers  and  that 
of  the  lectors.  At  Eheims,  in  the  fifth  century,  there  were 
no  acolytes.^  In  the  collection  of  Irish  canons,  the  acolyte 
is  not  reckoned  among  the  seven  ecclesiastical  degrees ;  he 
is  placed  with  the  psalmist  and  cantor,  outside  the  ordinary 


*  The  two  manuscripts  have  spirituum  immundorum  coercendo  {coer- 
cendum,  Miss.  Fr.).  I  correct  it  from  the  Pontifical  and  the  Missale  Fr. 
The  Gelas.  Sacr.  has  higher  up  oris  in  officium.  The  words  eum  eligere 
digneris  et  seem  superfluous.     They  do  not  occur  in  the  Pontifical. 

^  The  Statuta,  drawn  up  at  Aries,  give  us  the  usage  of  the  most 
important  Churches  in  Gaul. 

*  The  will  of  Bishop  Bennadius,  predecessor  of  St.  Eemigius,  gives  aU 
the  categories  of  clerics  except  this  one  (Flodoard  Hist.  Bern.,  i.  9). 


OEDINATION.  367 

hierarchy.^  According  to  the  Statuta,  tlie  candidate  was 
first  instructed  by  the  bishop  in  the  duties  of  his  office, 
and  then  a  candlestick  with  a  candle  was  placed  in  his 
hands  by  the  archdeacon,  as  a  sign  that  the  lights  of  the 
church  would  be  in  his  care ;  moreover,  an  empty  urceolus, 
or  cruet,  was  given  to  him  as  a  symbol  of  his  function 
of  presenting  at  the  altar  the  eucharistic  wine.  The 
blessing  was  as  follows  ^  : — 

Domine  sancte,  Pater  omnipotens,  aeterne  Deus,  qui  Moysi  et  Aaron 
locutus  es  ut  accenderetur  lucerna  in  tabernaculo  testimonii,  sic  bene- 
dicere  et  sanctificare  digneris  huac  famulum  tuum  ut  sit  acolitus  in 
Ecclesia  tua. 


Suhdeacons. — The  candidate  received  from  the  hands 
of  the  bishop  the  paten  and  chalice,  and  from  those  of 
the  archdeacon  the  basin  and  ewer,  together  with  a  napkin. 
Before  the  traditio  of  these  objects  the  bishop  delivered  a 
short  address  to  the  candidate,  of  which  the  text,  preserved 
in  the  Missale  Francorum,  is  as  follows  : — 


Vide  cujus  ministerium  tibi  traditur.  Et  ideo  si  usque  nunc  foisti 
tardus  ad  ecclesiam,  amodo  debes  esse  assiduus ;  si  usque  nunc  somno- 
lentus,  amodo  vigil ;  si  usque  nunc  ebriosus,  amodo  sobrius ;  si  usque 
nunc  inhonestus,  amodo  castus.*  Oblationes  quae  veniunt  in  altario, 
panes  propositionis  appellantur.     De  ipsis  oblationibus  *  tantum  debet 


1  Wasserschleben's  edition,  pp.  23,  26. 

"  The  invitatory,  which  is  wanting  in  the  Miss.  Fr.,  is  found  in  the 
existing  Pontiiical.     Like  all  these  prayers,  it  is  Gallican  in  style. 

^  This  is  a  very  extraordinary  address.  It  implies  that  men  who  might 
be  inlionesti  could  be  admitted  into  the  ranks  of  the  clergy,  that  is,  men 
who  might  have  committed  sins  entailing  public  penance  and  irregularity. 
The  instructions  following  have  a  somewhat  commonplace  technical 
character.  I  should  not  be  astonished  if  the  whole  passage  was  less  ancient 
than  those  preceding  and  following  it. 

*  This  portion  of  the  instruction  is  incompatible  with  Roman  usage, 
in  which  the  choice  of  the  oblatae  is  the  business  of  the  deacons,  and  not 


368      CHEISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

in  altario  poni  quantum  populo  possit  sufficere,  ne  aliquid  putridum 
in  sacrario  maneat.  Pallae  vero  quae  sunt  in  substraturio  in  alio  vase 
debent  lavi,  in  alio  corporales  pallae.  Ubi  pallae  corporales  lavatae 
fuerint,  nullum  linteamen  ibidem  aliud  debet  lavi ;  ipsa  aqua  in  baptisterio 
debet  vergi.  Ideo  te  admoneo;  tu  ita  te  exhibe  ut  Deo  placere 
possis.i 

Here  came  the  traditio  of  the  instruments,  followed  by 
a  call  to  prayer  from  the  bishop — 

Oremus  Deum  et  Dominum  nostrum,  ut  super  servum  suum  Ilium 
quem  ad  subdiaconatus  ofBcium  evocare  dignatus  est  infimdat  bene- 
dictionem  et  gratiam  suam,  ut  in  conspectu  suo  fideliter  serviens  destinata 
Sanctis  praemia  consequatur. 

Then  came  the  blessing,  as  follows  : — 

Domine  sancte,  Pater  omnipotens,  aeterne  Deus,  benedicere  digneris 
famulum  tuum  bunc  Ilium,  quem  ad  subdiaconatus  ofScium  eligere 
dignatus  es,  uti  eum  sacrario  tuo  sancto  strenuum  sollicitumque  caelesti 
militiae  instituas,  et  Sanctis  altaribus  fideliter  subministret.  Eequiescat 
super  eum  Spiritus  sapientiae  et  intellectus,  Spiritus  consilii  et  fortitudinis, 
Spiritus  scientiae  et  pietatis ;  repleas  eum  Spiritu  timoris  tui  ut  eum  in 
ministerio  divino  confirmes,  ut  obediens  atque  dicto  parens,  tuam  gratiam 
consequatur. 

Deacons. — The  formularies  of  the  Missale  Francorum 
imply  that  the  candidate,  previously  chosen  by  the  bishop, 
was  presented  to  the  people,  who  had  to  testify  their 
acceptance  of  him  by  an  acclamation.  At  Eome,  the  silence 
of  the  congregation  was  regarded  as  an  expression  of  their 
approbation  of  the  choice  made  by  the  bishop.  In  the 
Gallican  ritual  this  approbation  had  to  be  openly  expressed. 
The  Ember  seasons,  moreover,  being  unknown  in  countries 
of  the  Gallican  rite,  the  presentation   to   the  people  took 

of  the  subdeacons.     In  the  Gallican  ritual,  this  choice,  being  effected  in  the 
vestry,  could  be  confided  to  subdeacons. 

1  This  address  appears  in  the  existing  Pontifical,  but  a  number  of 
sentences  have  been  added  to  it. 


OKDINATION.  369 

place  only  on  the  day  of  ordination  itself.  The  following 
is  the  address  delivered  by  the  bishop  to  the  people  in 
presenting  the  candidate  : — 

Dilectissimi  fratres,  quamlibet  possint  ad  ordinationem  ecclesiastici 
ministerii  promovendam  sibi  ipsa  sufficere  privilegia  sacerdotum,  attamen 
quia  probabilior  et  nostra  apud  Dominum  conversatio  est  et  eorum 
quorum  honor  augetur  major  est  gratia  si  id  quod  arbitria  nostra  eligunt 
etiam  vestrae  confirmet  dilectionis  adsensus,  idcirco  filium  nostrum  Ilhim 
cupio  ad  officium  diaconatus  in  consortium  nostrum  divim'tatis  auxilio 
promovere ;  an  eum  dignum  hoc  officio  censeatis  scire  desidero ;  et 
si  vestra  apud  meam  concordat  electio,  testimonium  quod  vultis  vocibus 
adprobate. 

The  congregation  then  exclaimed,  Dignus  est  I  ^     There- 
upon the  bishop  calls  upon  the  people  to  pray — 

Commune  votum  communis  prosequatur  oratio,  ut  hie  totius  Eccle- 
siae  prece  qui  in  diaconatus  ministerio  praeparatur  leviticae  bene- 
dictionis''  et  spiritali  conversatione  praefulgens  gratia  sanctificationis 
eluceat. 

The  bishop  then  pronounces^  the  blessing,  holding  his 
hand  extended  on  the  head  of  the  candidate — 

Domine  sancte,  spei,  fidei,  gratiae  et  profectuum  munerator,  qui  in 
caelestibus    et    terrenis    angelorum    ministeriis    ubique    dispositis    per 


^  This  exclamation,  as  ■well  as  the  address,  to  which  it  serves  as  a 
response,  was  not  in  the  books  from  which  the  existing  Pontifical  was 
taken,  but  the  beginning  of  the  prayer  which  follows,  Commune  votum, 
implies  that  the  announcement  of  the  suffrages  of  the  people  had  just 
been  made.  These  words  have  no  longer  a  meaning  in  the  present 
arrangement  of  the  ceremony. 

^  Corrupt  text.  The  Pontifical  has :  qui  ad  diaconatus  ministerium 
praeparatw,  leviticae  benedictionis  ordine  elarescat  et  spirituali,  etc. 

^  The  existing  Pontifical  has  here  the  Galilean  invitatory  Commune 
votum,  followed  by  a  Eoman  invitatory,  which  is  composed  of  two  Koman 
formularies  of  this  nature,  and  ending  with  the  Koman  consecratory  canon, 
Deus  honorum  daior  (see  above,  p.  356). 


370      CHRISTIAN   WORSHIP:   ITS    ORIGIN   AND   EVOLUTION. 

omnia  elementa  voluntatis  tuae  defendis  affectum,  hunc  quoque  famulum, 
tuum  Ulum  speciali  dignare  inlustrare  aspectu,  ut  tuis  obsequiis 
expeditus  Sanctis  altaribus  minister  purus  adcrescat,  et  indulgentia 
purior,  eorum  gi'adu  quos  Apostoli  tui  in  septenario  numero,  beato 
Stephano  duce  ac  praevio,  sancto  Spiritu  auctore  elegerunt  dignus 
existat,  et  virtutibus  universis  quibus  tibi  servire  oportet  instructus 
compleat. 


Priests. — The  continuation  of  the  ceremonies  was  exactly 
the  same  for  priests  as  for  deacons,  except  that  the  former 
were  anointed  on  the  hands.  This  was  also  a  custom  in 
certain  places  in  regard  to  deacons.^  The  following  is  the 
formulary"  for  the  address  : — 


Quoniam,  dilectissimi  fratres,  rectori  navis  et  na"\igio  deferendis 
eadem  est  vel  securitatis  ratio  vel  timoris,  communis  eorum  debet  esse 
sententia  quorum  causa  communis  existit.  Nee  frustra  a  Patribus 
reminiscimur  institutum  ut  de  electione  eorum  qui  ad  regimen  altaris 
adhibendi  sunt  consulatur  et  populus;  quia  de  actu  et  conversatione 
praesenti  quod  nonnumquam  ignoratur  a  pluribus  scitur  a  paucis,  et 
necesse  est  ut  facilius  quis  obedientiam  exhibeat  ordinato  cui  adsensum 
praebuerit  ordinando.  Fratris  nostri  et  conpresbyteri  conversatio, 
quantum  nosse  mibi  videor,  probata  ac  Deo  placita  est,  et  digna,  ut 
arbitror,  ecclesiastici  honoris  augmento.  Sed  ne  unum  fortasse  vel 
paucos  aut  decipiat  adsensio  aut  fallat  affectio,  sententia  est  expetenda 
multorum.  Itaque,  quid  de  ejus  actibus  aut  moribus  noveritis,  quid  de 
merito  censeatis,  Deo  teste,  considimus.  Debet  banc  fidem  habere  caritas 
vestra  quam  secundum  praeceptum  Evangelii  et  Deo  eshibere  debetis 
et  proximo,  ut  huic  testimonium  sacerdoti  magis  pro  merito  quam  pro 
affectione  aliquid  tribuatis.     Et  qui    devotionem  omnium   expectamus, 


^  Gildas  (Liher  Querulus,  iii.  21)  speaks  of  a  blessing  qua  initiantur 
gacerdotum  vel  ministrorum  manus.  This  expression  seems  to  have  reference 
to  a  special  ceremony,  probably  the  anointing  of  the  hands  of  priests  and 
deacons.  The  anointing  of  the  hands  in  case  of  both  these  orders  is  met 
■with  in  the  Anglo-Saxon  books  of  the  tenth  and  eleventh  centuries.  It 
appears  from  the  letter  of  Nicolas  I.  to  Kodulph,  Bishop  of  Bourges  (Jaffe, 
2765),  that  about  the  time  of  Charles  the  Bald  the  anointing  of  deacons 
was  in  process  of  being  introduced  into  France. 


ORDINATION.  371 

intelligere  tacentes  non  possumus  ;  scimus  tamen,  quod  est  acceptabilius 
Deo,  aderit  per  Spiritum  sanctum  consensus  unus  omnium  animarum. 
Et  ideo  electionem  vestram  debetis  voce  publica  profiteri. 


After  the  exclamation  Dignus  est !  ^  the  bishop  proceeded 
to  say — 

Sit  nobis,  fratres,  communis  oratio,  ut  hie  qui  in  adjutorium  et 
utUitatem  vestrae  salutis  eligitur  presbyteratus  benedictionem  divini 
indulgentia  muneris  consequatur ;  ut  sancti  Spiritus  sacerdotalia  dona 
privilegio  virtutum,  ne  impar  loco  deprebendatur,  obtineat. 


Then  came  the  blessing,  during  which  not  only  the 
bishop,  but  all  the  priests  present,  extended  their  hands 
over  the  head  of  the  candidate — 


Sanctificationum  omnium  auctor,  cujus  vera  consecratio,  plena  bene- 
dictio  est,  tu,  Domine,  super  hunc  famulum  tuum  Ilium  quem  presbyterii 
honore  dedicamus  manum  tuae  benedictionis  ^  iufunde ;  ut  gravitate 
actuum  et  censura  vivendi  probet  se  esse  seniorem,  his  institutus 
disciplinis  quas  Tito  et  Timotheo  Paulus  exposuit ;  ut  in  lege  tua  die 
ac  nocte,  Omnipotens,  meditans,  quod  legerit  credat,  quod  crediderit 
doceat,  quod  docuerit  imitetur ;  justitiam,  constantiam,  misericordiam, 
fortitudinem,  in  se  ostendat,  exemplo  probet,  admonitione  confirmet; 
ut  purum  atque  immaculatum  ministerii  tui  donum  custodiat,  et  per 
obsequium  plebis  tuae  corpus  et  sanguinem  Filii  tui  immaculata  bene- 
dictione    transformet,   et  inviolabili    caritate   in   virum    perfectum,    in 


•  The  address  which  precedes  this  has  been  preserved  in  the  present 
Pontifical,  but  its  ending  has  been  replaced  by  the  Eoman  admonition 
given  above,  p.  353.  The  Dignus  est  is  also  omitted,  together  with  the 
invitatory  8it  nobis,  which  forms  a  conclusion  to  the  formulary  Commune 
votum,  in  the  ordination  of  deacons.  In  place  of  the  invitatory  Sit  nobis, 
and  the  prayer  Sanctificationum,  the  Eoman  formularies  given  above  (p.  358) 
occur. 

-  The  Miss.  Fr.  adds  here  eum;  the  Gelas.  Sacram.,  in  which  the 
formulary  is  in  the  plural,  has  "  his  "  in  the  same  place.  This  is  a  further 
instance  of  the  passage  being  corrupt. 


372     CHEiSTiAN  woeship:  its  oeigin  and  evolution. 

mensuram  aetatis  plenitudinis  Christi,   in  die  justitiae  aeterni  judicii, 
conscientia  pura,  fide  plena,  Spiritu  sancto  plenus  persolvat. 


Then   came   the   anointing^   of  the   hands,    which  was 
accompanied  by  the  recitation  of  the  following  formulary : — 


Consecrentur  manus  istae  et  sanctificentur  per  istam  unctionem  et 
nostram  benedictionem  ;  ut  quaecumque  benedixerint  benedicta  sint,  et 
quaecumque  sanctificaverint  sanctificentur. 


Bishops. — In  countries  which  followed  the  Galilean  usage 
the  consecration  of  a  bishop  was  usual/y  effected  in  the 
Church  over  which  he  was  called  to  preside.^  The  metro- 
politan and  bishops  of  the  province,  having  proceeded 
thither,  presided  over  the  election  and  conducted  the 
ordination.  The  first  business,  which  had  nothing  in  it  of 
a  liturgical  character,  was  the  choice  of  a  candidate.  When 
it  was  found  that  one  of  these  had  practically  obtained  the 
unanimous  suffrages  of  the  electors,  the  president  of  the 
assembled  bishops  presented  him  to  the  clergy  and  people 
in  the  church.     This  presentation  ^  was  accompanied  by  an 


^  This  anointing,  and  its  accompanjdng  formulary,  have  been  adopted 
from  the  Gallican  ritual  into  the  Eoman  Pontifical. 

-  The  electors  of  the  Bishop  of  Milan  betook  themselves  to  the  metro- 
politan city  (Ennodius,  Vita  Epiph.,  p.  341,  Hartel).  The  Metropolitans 
of  Milan  and  Aquileia  consecrated  each  other,  but  the  ceremony  had  to 
be  held  in  the  city  of  him  who  was  to  be  consecrated  (Letter  of  Pelagius  I., 
Jaffe',  983;  Pat.  Lat.,  vol.  Ixix.  p.  411).  The  fourth  Council  of  Toledo 
(633)  left  the  choice  of  the  place  to  the  metropolitan,  as  far  as  his 
suffragans  were  concerned,  but  he  himself  had  to  be  consecrated  in  his 
cathedral  city.  In  Gaul  the  ceremony  was  usually  performed  in  the 
church  of  the  candidate  bishop,  except  when  it  took  place  at  the  royal 
palace. 

^  When  the  Frankish  kings  came  to  reserve  to  themselves  the  approval 
of  the  election,  or  even  of  the  choice  of  the  bishop,  this  presentation  became 
merely  ceremonial ;  but  it  was  not  so  at  the  beginning. 


OKDINATION,  373 

address,  of  which  a  formulary  ^  has  come  down  to  us  in  the 
liturgical  books — 

Servanda  est,  dilectissimi  Fratres,  in  excessu  sacerdotum  lex  2  antiqua 
Ecclesiae  ut  decedentibus  pastoribus  alii^  dignissimi  subrogenti^r,  per 
quorum  doctrinam  fides  catholica  et  religio  Christiana  subsistat;  ne 
ovili  Domini  praedo  violentus  inrumpat,  et  dispersas  absque  pastore 
eves  fur  nocturnus  invadat.  Recepto  itaque  dispensatione  Dei  sacerdote 
vestro,  sollicite  vobis  agendum  est  ut  in  locum  defuncti  talis  successor 
praeparetur  ecclesiae,  cujus  pervigili  cura  et  instanti  soUicitudine  ordo 
ecclesiae  et  credentium  fides  in  Dei  timore  melius  convalescat;  qui, 
praecipiente  Apostolo,  in  omni  doctrina  formam  boni  operis  ipse  praebeat, 
cujusque  habitus,  sermo,  vultus,  incessus,  doctrina,  virtus  sit ;  qui  vos  ut 
pastor  bonus  fide  instruat,  exemplo  patientiae  doceat,  doctrina  religionis 
instituat,  in  omni  opere  bono  confirmet  caritatis  exemplo.  Secundum 
voluntatem  ergQ_Domini  in  locum  sanctae  memoriae  lllius  nomine  virum 
venerabilem  Ilium  testimonio  presbyterorum  et  totius  cleri  et  consilio 
civium  ac  consistentium  *  credimus  eligendum ;  virum,  ut  nostis,  natalibus 
nobilem,  moribus  clarum,  religione  probum,  fide  stabilem,  misericordia 
abundantem,  humUem,  justum,  pacificum,  patientem,  caritatem  haben- 
tem,  tenacem,  cunctis  quae  sacerdoti^  eligenda  sunt,  bonis  moribus 
exuberantem.  Hunc  ergo,  dilectissimi  fratres,  testimonio  boni  operis 
electum,  dignissimum  sacerdotio  consonantes  laudibus  clamate  et  dicite  : 
Dignus  est. 


When  the  people  had  pronounced  the  Dignus  est,^ 
the  consecrating  bishop  called  upon  the  congregation  to 
pray— 


1  This  formulary,  which    is  incompatible  with  Eoman  usage,  did  not 
find  its  way  into  the  Koman  Pontifical. 
^  Sacerdotum  et  antiquae,  Miss.  Fr. 

*  Decidentibus  aliis  quidem  dignissime,  Miss.  Fr. 

*  The  cives  are  the  citizens  of  the  place ;  the  consistentes  are  those  present 
who  have  come  from  another  town. 

*  Sacerdos. ,  Miss.  Fr.     Lower  down,  testimonii. 

*  This  acclamation  is  often  referred  to  in  the  accounts  of  episcopal 
elections.  Cf.  Gregory  of  Tours,  ii.  13;  Sidon.  ApolL,  jEp.,  vii.  9;  Life 
of  St.  Gery,  Bishop  of  Cambrai  (Anal.  Boll.,  vol.  vii.  p.  391).  The  discourse 
pronounced  by  Sidonius  on  the  occasion  of  the  ordination  of  Simplicius  of 
Bourges  is  the  exact  equivalent  of  that  here  given. 


374      CHEISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Deiim  totius  sanctificationis  ac  pietatis  auctorem,  qui  placationem 
suam  et  sacrificia  et  sacra  constituit,  Fratres  dilectissimi,  deprecemur, 
uti  hunc  famulum  suum  quern  exaltare  in  Ecclesia  et  seniorum  cathedrae, 
concordibus  sua  inspiratioue  judiciis  et  effusis  super  plebem  suam  votis 
fidelibus  ac  vocum  testimoniis,  voluit  imponi,  conlocans  eum  cum  princi- 
pibus  populi  sui;  ad  eorum  nunc  precem  universam  eundem  summo 
sacerdotio  debita  honoris  plenitudine,  charismatum  gratia  sanctificationum 
ubertate,  ac  praecipue  humilitatis  virtute  locupletet:  ut  rector  potius 
non  extollatur,  sed  in  omnibus  se  quantum  est  major  humilians,  sit 
in  ipsis  quasi  unus  ex  illia;  omnia  judicia  Domini  nostri  non  pro  se 
tantum  sed  et  pro  omni  populo  qui  sollicitudini  suae  creditur  contre- 
miscens.  Ut  qui  meminerit  de  speculatorum  manibus  omnium  animas 
requirendas,  pro  omnium  salute  pervigilet,  pastoraK  erga  creditas  sibi 
oves  Domini  diligentia  ejus^  semper  se  flagrantissimum  adprobans 
mandatorum.  Ut  igitur  praefuturus  omnibus,  electus  ex  omnibus, 
universis  sacris  sacrandisque  idoneus  fiat,  sub  hac,  quae  est  homini  per 
hominem  postrema  benedictio,  consummata  atque  perfecta,  suae 
consecrationis,  nostrae  subplicationis,  adtentissimis  concordissimisque 
omnium  precibus  adjuvemur;  omnium  pro  ipso  oratio  incumbat,  cui 
exorandi  pro  omnibus  pondus  imponitur,  Impetret  ei  affectus  totius 
Ecclesiae  virtutem,  pietatem,  sanctificationem,  et  caeteras  summi 
sacerdotii  sacras  dotes  universae  Ecclesiae  profuturas.  Domino  Deo 
nostro,  qui  sacrorum  munerum  profluus  fons  est,  qui  dat  omnibus 
adfluenter,  quod  sacerdoti  pio  affectu  poscitur,  ad  exundandam  in 
omnibus  sanctificationem  suorum  omnium,  promptissime  ac  plenissime 
couferentc.2 


Then  followed  the  consecrating  prayer.  The  Missale 
Francorum  and  the  Gelasian  Sacramentary  agree  in  giving 
here  the  Eoman  text  Deus  honorum  omnium,  but  with 
a    long    additional    passage,    which    is    wanting    in     the 


^  This  passage  is  very  corrupt  in  the  Miss.  Fr.,  which  reads :  pastorali 
erga  creditas  sibi  oves  Domini  diligentiae  ejus  semper  se  flagrantissimum 
adprobans.  Te  deUctorum  adigitur  praefuturus,  ex  omnibus  electus,  eas 
omnibus  universis.  .  .  . 

^  This  formulary,  which  is  also  incompatible  with  Eoman  usage,  did 
not  find  its  way  into  the  Pontifical,  which  has  here  the  formulary  given 
above,  at  p.  360.  Construe :  Domino  .  .  .  conferente,  ad  exundandam  .  .  * 
quod  poscitur  sacerdoti  {consecrando). 


OKDINATION.  375 

Leonian  and  Gregorian  Sacramentaries.^  It  implies,  like 
the  remainder  of  the  formulary,  that  several  bishops  are 
consecrated  at  the  same  time,  whilst  the  two  addresses 
quoted  above  are  always  in  the  singular  number.^  Else- 
where than  in  Eome  the  simultaneous  consecration  of 
several  bishops  must  have  been  a  rare  occurrence.  I  am 
therefore  inclined  to  believe  that  the  formulary  is  thoroughly 
Eoman,  and  that  no  Galilean  form  for  this  part  of  the 
ceremony  has  been  preserved. 

While  the  presiding  bishop — that  is,  the  metropolitan — 
is  saying  the  consecrating  prayer,  two  bishops  hold  over 
the  head  of  the  candidate  the  open  book  of  the  Gospels 
and  each  of  the  bishops  present  places  his  hand  upon 
him. 

After  the  consecrating  prayer  came  the  anointing  of 
the  hands,^  which  ceremony  was  accompanied  by  the 
following  prayer  *  : — 

Unguantur  manus  istae  de  oleo  sanctificato  et  chrismate  sanctifica- 
tionis,  sicut  unxit  Samuel  David  in  regem  et  proplietam ;  ita  unguantur 
et  consummentur  in  nomine  Dei  Patris  et  Filii  et  Spiritus  sancti,  facientes 
imaginem  sanctae  crucis  Salvatoris  domini  nostri  Jesu  Christi  qui  nos 
a  morte  redemit  et  ad  regna  caelorum  perducit.  Exaudi  nos,  pie  Pater, 
omnipotens  aeterne  Deus,  et  praesta  quod  te  rogamus  et  oramus. 


^  See  above,  p.  361. 

*  The  same  must  be  said  of  the  Eoman  introductory  prayers  which  the 
Missale  Francorum  places  before  the  address.  The  formularies  after  the 
consecrating  canon  in  the  ordination  Mass  are,  on  the  contrary,  all  in 
the  singular  nimiber. 

'  The  anointing  of  the  hands  is  the  only  method  of  unction  mentioned 
in  the  ancient  Merovingian  books.  That  of  the  head  is  not  found  there ; 
but  in  the  time  of  Louis  the  Pious  it  was  the  customary  usage  in  France 
(Amalarius,  De  Eccl.  Officiis,  ii.  14). 

*  It  is  found  only  in  the  Missale  Francorum  following  that  of  the  priests 
(see  above,  p.  372),  under  the  rubric  item  alia.  I  think  that  this  is  not  a  simple 
variant,  but  a  special  formulary  for  bishops.  This  distinction  is  conform- 
able with  present  usage,  according  to  which  the  formulary  Consecrentur  is 
used  for  priests,  and  that  of  Unguantur  for  bishops. 


376    cheistian  worship:  its  oeigin  and  evolution. 

§  5. — Ordinations  in  the  East. 

In  dealing  with  the  Eastern  ceremonies,  I  will  confine 
my  descriptions  to  those  furnished  by  the  Apostolic 
Constitutions  (viii.,  4  et  seq.),  and  by  the  De  Ecdesiastica 
Hierarchia  of  Dionysius  the  Areopagite  (c.  5).-^ 

If  the  ordination  is  that  of  a  bishop,  the  candidate 
is  presented  to  the  congregation,  at  which  several  bishops, 
surrounded  by  the  local  clergy,  preside.  The  principal 
bishop — that  is,  by  right,  the  metropolitan  or  his  substitute 
— interrogates  the  congregation  as  to  the  identity  of  the 
candidate  and  his  qualifications.  Is  he  the  man  of  their 
choice  ?  Has  he  such  and  such  a  qualification  for  his 
position?  These  questions  are  thrice  repeated,  and  at  the 
third  time  with  additional  solemnity.  The  people  were  ex- 
pected to  reply  in  a  loud  voice,  "  He  is  worthy !  "A^io^  1(ttlv." 

Then  three  of  the  bishops  approach  the  altar.  The 
candidate  kneels  down,  and  while  two  deacons  hold  the 
open  book  of  the  Gospels  on  his  head,  the  presiding 
bishop  recites  a  consecrating  prayer,  eucharistic  in  form, 
at  the  end  of  which  comes  the  response.  Amen. 

The  newly  made  bishop  is  then  conducted  to  his  seat, 
receives  the  kiss  of  peace,  and  then  celebrates  the  Mass 
himself. 

The  same  form  is  observed  in  the  case  of  priests, 
deacons,  deaconesses,  subdeacons,  and  readers,  with  the 
exception  that  the  diocesan  bishop  alone  presides  at  the 
ceremony.  The  consecrating  prayers  are  always  accom- 
panied by  the  imposition  of  hands. 

Such  is  the  ritual  of  the  Apostolic   Constitutions?    The 

*  The  Euchologion  of  Sarapion  has  only  the  formularies :  Xeipodea-la 
KaraaTcicrews  SiaKoviov  (12)  .   .  .  trpefffivTepuv  (13)  .   .  .  imffKOTTou  (14). 

*  After  the  reciting  of  the  consecrating  canon  over  the  bishop,  the 
author  of  the  Ap.  Const,  adds  :  "  Els  tuv  iiriaKSiroov  avacpepsTcc  tV  Ovariav  enl 
Tuv  x^''?^''  '''"^  xejpoTo^'rjSeVTOs."     These  words  have  no  clear  meaning  to  me. 


ORDINATION.  377 

ceremonies  given  in  Dionysius  are  fundamentally  the  same, 
but  there  are  some  more  precise  details.  For  instance,  the 
deacon  kneels  on  only  one  knee  during  the  reciting  of 
the  consecrating  prayer.  After  this  prayer,  the  officiating 
minister  signs  the  forehead  of  the  newly  ordained  with 
the  sign  of  the  cross,  and  announces  solemnly  his  name. 

We  see  that  in  all  these  rites  the  ceremony  of 
ordination  consists  especially  of  a  prayer  recited  over 
the  candidate  in  a  public  and  solemn  assembly.  This 
prayer  is  accompanied  by  the  imposition  of  hands.^  In 
this  general  form  the  ritual  is  that  which  we  find  in  the 
New  Testament,^  We  see,  moreover,  that  the  choice  of 
the  rulers  and  ministers  of  the  Church  was  from  the 
beginning  reserved  to  the  apostles  or  to  their  repre- 
sentatives. This  authority  came  naturally  to  be  passed 
on  to  the  bishops,  their  successors  and  continuers  of  their 
work,  as  far  as  the  rule  of  the  local  Christian  communities 
was  concerned.  As  for  the  installation  of  the  bishops 
themselves,  it  was  considered  indispensable  that  it  should 
be  entrusted  to  a  more  exalted  authority  than  the  individual 
bishop.  This  authority  could  be  no  other  than  the  superior 
jurisdiction  of  the  Church,  that  is,  the  collective  episcopal 
hierarchy.  As  it  was  impossible  to  bring  together  at  each 
ordination  all  the  members  of  this  hierarchy,  it  was  arranged 
that  it  should  be  represented  by  a  group  of  neighbouring 
bishops,  or,  in  certain  places,  by  the  metropolitan  bishop. 

1  It  is  -worth  while  citing  here  the  words  of  St.  Augustine :  "  Quid 
aliud  est  manuum  impositio  quam  oratio  super  hominem  ? "  This  obser- 
vation is  so  true  that  the  imposition  of  hands  in  express  terms  is  frequently 
omitted  in  the  books  of  ritual.  It  was  considered  to  be  implied  in  the 
oratio  super  hominem.  It  is  necessary  also  to  note  that  in  almost  all  the 
known  formularies  of  prayer  the  degree  to  which  the  candidate  is  pro- 
moted is  mentioned.  I  say  "  almost  all,"  for  this  indication  is  not  found 
in  the  prayer  for  the  ordination  of  a  priest  in  the  Euchologion  of  Sarapion. 

»  Acts  vi.  6 ;  xiii.  3 ;  1  Tim.  iv.  14 ;  2  Tim.  i.  6. 


378    CHKiSTiAN  woeship:  its  origin  and  evolution. 

Hence  the  obligation  of  having  three  bishops  for  a  con- 
secration to  the  episcopate,  an  obligation  universally  accepted 
from  the  beginning  of  the  fourth  century,  except  where  a 
consecrator  sufficiently  qualified  to  represent  in  himself 
the  collective  episcopate  is  in  question.^ 

Besides  this  intervention  of  three  bishops  at  the  least, 
episcopal  ordination  was  characterised,  with  the  same  uni- 
versality, by  the  ceremony  of  the  open  book  of  the  Gospels 
being  placed  on  the  head  of  the  candidate.^  This  rite,  which 
was  already  widely  observed  in  the  fourth  century,  cannot 
have  been  altogether  primitive,  but  it  is  certainly  very  ancient. 

The  anointing  peculiar  to  the  Galilean  rite  must  have 
been  suggested  by  the  Old  Testament,  where  we  have 
frequent  mention  of  the  anointing  of  priests.  It  would 
seem  not  to  have  been  very  ancient.  Certain  indications 
would  lead  us  to  look  for  its  origin  in  the  Churches  of 
Britain,^  where  it  was  practised  as  early  as  the  sixth  century. 

It  was  about  this  period,  or  rather  shortly  after  it,  that 
the  traditio  of  liturgical  vestments  and  other  similar  insignia 
began  to  take  their  place  among  the  ceremonies  of  ordina- 
tion. I  have  passed  over  in  silence  up  to  the  present  the 
indications  furnished  on  this  subject  in  the  Koman  Ordines 
and  other  ritual  authorities.  This  seems  the  proper  moment 
to  discuss  the  matter, 

1  This  is  the  case  of  the  Pope.  I  should  not  be  astonished  if  it  were 
found  that  a  similar  usage  existed  in  Alexandria ;  but  I  have  no  proof  of 
it.  The  Patriarch  of  Alexandria,  like  the  Pope,  was  the  only  bishop  in 
his  province  at  whose  ordination  the  rite  of  the  imposition  of  the  Gospel 
was  used. 

*  See,  however,  the  restrictions  pointed  out  in  the  preceding  note. 
These  departures,  however,  do  not  attain  the  same  universality  as  the 
observance  of  the  rite. 

.  ^  GUdas  is  the  earliest  author  who  mentions  it.  The  Statuta  know 
nothing  of  it.  The  same  is  the  case,  I  believe,  with  the  Frankish  writers 
of  the  sixth  century,  and  the  Spanish  up  to  Isidore  inclusive.  It  was 
always  more  widely  practised  in  Great  Britain  than  elsewhere.  Cf.  above, 
p.  370,  note  1. 


CHAPTEE  XL 

LITURGICAL    VESTMENTS. 

1.  Tli&  Tunicle*  and  the  Planeta, 

In  the  fifth  century  the  outdoor  costume  worn  at  Eome  hy 
official  persons  consisted  essentially  of  two  garments — an 
under  tunic,  with  or  without  sleeves,  and  a  paenula,  or 
immense  cloak,  which  was  sleeveless  and  without  any 
opening  in  front.  The  head  was  passed  through  an  aperture 
made  in  the  centre  of  the  garment,  and  it  was  lifted  in 
folds  over  the  arms  when  the  wearer  required  to  make  use 
of  his  hands.  We  find  this  costume  prescribed  by  a  law 
of  397,*  which  forbids  senators  to  appear  at  Eome  wearing 
the  military  chlamys,  and  permits  only  the  use  of  the  colo- 
hium,  a  sleeveless  tunic,  together  with  the  paenula.  This  is 
the  costume  which  we  see  portrayed  in  a  painting  of  about 
the  fifth  century,  representing  a  Praefectus  annonae  with  his 
son.^  When,  however,  they  were  engaged  in  the  exercise  of 
their  functions,  the  magistrates  continued  to  wear  the  toga. 
The  ojffidales  (apparitors,  attendants),  when  in  full  dress, 
also  donned  the  paenula  over  the  tunic ;  but  in  this  case 
the  undergarment  was   confined   at   the  waist  by  a  girdle. 

»  Cod.  Theod.,  XIV.,  x.  1. 

*  Annali  dell'  Instituto,  188.5,  pi.  1. 

♦  [I  have  translated  the  word  "  tunique "  of  the  French  original,  by 
"  tunic,"  when  it  denotes  the  classical  garment,  and  "  tunicle "  when  the 
liturgical  vestment  is  in  question.  There  is  only  one  word  for  both  in 
French.— Tr.] 


380      CHEISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

In  addition  to  these,  they  had  to  wear  conspicuously  a 
bright-coloured  pallium,  as  a  badge  of  their  office.^  This 
pallium  was  a  sort  of  scarf;  the  two  figures  1914  and  1915 
in  Saglio's  Dictionary  of  Antiquities  exhibit  the  manner  in 
which  it  was  worn,  either  over  the  paenula,  or  merely  over 
the  tunic. 

With  the  exception  of  the  pallium,  of  which  we  shall 
have  occasion  to  speak  later  on,  the  dress  of  the  Eoman 
clergy  was  absolutely  identical  with  the  dress  of  a 
civilian  of  the  time  having  some  position.  Pope  Celestine, 
in  a  letter^  addressed  to  the  Bishops  of  Provence,  con- 
demns the  use  of  any  special  ecclesiastical  costume, 
which  is  clearly  a  proof  that  none  existed  in  his  own 
Church  or  in  the  countries  under  his  immediate  Jurisdic- 
tion.^ The  documents,  liturgical  or  otherwise,  dealing  with 
the  Eoman  use,  take  for  granted  that  all  ecclesiastics,  from 
the  Pope  down  to  an  acolyte,  or  even  beneath  him  wore 
the  planeta,  or  paenula,  with  the  tunic  under  it.  The 
planeta  was  usually  dark  in  hue,  either  brown  or  violet 
{purpurea),  while  the  tunic  was  of  a  light  colour.  This 
costume  was  still  used  in  the  sixth  century  by  laymen  of 
distinction.     The   biography  of  St.  Fulgentius  relates  that 


•  "  Discoloribus  palliis  pectora  contegentcs  conditionis  suae  necessitatem 
ex  hujusmodi  agnitione  testentur."  This  scarf  is  merely  a  curtailed  form 
of  the  pallium,  or  ancient  mantle.  Everything  is  possible  in  these  kinds 
of  transformations.  The  religions  of  certain  congregations  of  regular 
clerks  (at  Mount  St.  Bernard,  for  instance,  at  Klosterneuburg  and  else- 
where) still  wear  over  their  habits  a  linen  band  depending  in  front  and 
behind.  It  is  not  three  inches  in  width.  This  is  no  other,  however, 
than  a  rochet,  that  is  to  say,  a  long  tunic  with  sleeves.  After  this  we 
shall  scarcely  be  surprised  to  find  a  mantle  becoming  reduced  to  a 
scarf. 

«  Jaffe,  369. 

^  The  elaboration  of  the  meaning  attached  to  the  priestly  vestments 
of  the  Old  Dispensation  which  is  found  in  the  prayer  for  the  ordination 
of  bishops  (cf.  supra,  360),  also  presupposes  that  at  the  time  that  prayer 
was  djawn  up  there  were  not  any  clearly  defined  liturgical  vestments. 


LITUEGICAL   VESTMENTS.  381 

when  the  saint  disembarked  on  the  coast  of  Africa,  after 
his  return  from  exile,  the  nobles  spread  out  their  planetas 
over  his  head  to  shelter  him  from  the  rain  which  was 
falling  at  the  time.  John,  the  deacon,  in  his  Life  of  St. 
Gregory,  describes  the  costume  of  that  Pope  and  his  father 
Gordianus  from  contemporary  pictures ;  *  both  are  dressed 
aKke,  and  each  wears  over  the  dalmatic  a  chestnut-coloured 
planeta. 

The  under-tunic  has  become  the  albe,  from  which  have 
been  derived,  through  various  modifications,  the  canon's 
rochet  and  the  surplice;  both  of  these  garments  may  be 
worn  by  clerks  of  different  orders.  The  planeta  has 
become  the  chasuble,  now  scarcely  ever  worn^  except  by 
priests  and  bishops.  It  was  a  costly  garment,  and  the 
inferior  clergy  gave  up  its  use  at  an  early  date. 

Beyond  the  limits  of  Kome,  the  liturgical  dress  com- 
prised much  the  same  garments,  namely,  the  albe  {tunica 
linea,  alba,  <jTixdpiov)  and  the  planeta,  called  also  casvla 
(chasuble)  or  amphihalum,^  and  in  Greek  phelonion  ((peXoviov). 
The  albe  of  the  deacon,  although  not  of  the  shape  of  the 
dalmatic,  which  was  peculiar  to  the  Roman  use,  was, 
however,  of  a  more  costly  material  than  that  worn  by  the 
ordinary  clerk.  It  was  not  confined  to  the  waist  by  a 
girdle,  but  fell  straight  from  the  shoulders.^ 


1  In  Lent  and  other  penitential  seasons,  it  is  still  worn  by  the  deacons 
and  subdeacons. 

2  These  two  terms  are  met  with  for  the  first  time  to  denote  a  liturgical 
vestment  in  the  treatise  of  St.  Germain  of  Paris.  At  Eome,  the  word 
planeta  was  used,  but  its  origin  is  unknown.  The  term  casula,  or  rather 
casulis,  appears  there  for  the  first  time  in  the  Life  of  Stephen  II. 
(^Lib.  Pon.,  vol.  i.  p.  443,  I.  18),  and  again  under  a  very  corrupt  form 
{quodsulis). 

^  It  is  thus  described  by  St.  Germain  of  Paris ;  the  Greek  deacuns  have 
always  worn  it  in  this  manner. 

*  [A  reproduction  of  a  picture  agreeing  with  this  description  is  given  in 
Marriott's  Ve^tiarium  Christianum,  Plate  XXV. — Tr.] 

2  c 


382      CHEISTIAN"  WOKSHIP  :   ITS   OKIGIN   AND  EVOLUTION. 


2.  TJie  Dalmatic. 

Besides  these  two  essential  vestments,  common  to  all 
the  clergy,  the  Pope  and  his  deacons  wore,  on  festivals, 
between  the  ordinary  tunic  (linea)  and  the  planeta,  a  second 
tunic  with  large  sleeves,  called  a  dalmatic.  This  combi- 
nation of  the  three  garments  was  used  considerably  anterior 
to  the  time  when  the  ecclesiastical  costume  became  stereo- 
typed. On  the  day  of  his  martyrdom  (258)  St.  Cyprian 
wore  a  linen  tunic,  a  dalmatic,  and  an  over-garment, 
answering  to  the  paenula,  or  planeta.^  As  early  as  the 
end  of  the  fifth  century  the  dalmatic,  which  had  passed  out 
of  fashion  as  an  ordinary  article  of  clothing,  had  become 
the  distinguishing  badge  of  the  Pope  and  his  clergy.^  The 
Pope  sometimes  granted  it  as  an  honorary  decoration  to 
bishops  and  deacons  of  other  Churches.  Pope  Symmachus 
(circ.  513)  conferred  this  privilege  on  the  deacons  of  Aries ; 
St.  Gregory  made  a  similar  gift  (599)  to  the  Bishop  of  Gap 
and  his  archdeacon.^     The  bishops  and  deacons  of  Eavenna, 


*  Acta  procons.,  5 :  "  Se  lacerna  byrro  exspoliavit  et  genu  in  terra 
flexit  et  in  orationem  se  Domino  prostravit.  Et  cum  se  dalmatica 
exspoliasset  et  diaconibus  tradidisset,  in  linea  stetit  et  coepit  speculatorem 
sustinere." 

2  The  Lib.  Pontif.  (vol.  i.  p.  171,  of  my  edition)  attributes  the  intro- 
duction of  it  to  Pope  Silvester.  The  legendary  life  of  St.  Silvester, 
written  at  the  end  of  the  fifth  century,  does  not  make  it  go  back  so  far, 
but  implies  that  it  had  been  in  use  for  about  a  century.  It  should  be 
noted  that,  according  to  the  author  of  this  document,  the  Roman  diaconal 
tunicle  was  at  the  outset  the  same  as  the  colobus,  which  the  emperor 
Honorius  commanded  his  senators  to  wear  as  their  outdoor  tunic  (see  supra, 
p.  379). 

^  Vita  St.  Gaesarii,  c.  4  (Migne,  Pat.  Lat,  vol.  Ixvii.  p.  1016);  Greg. 
M.,  Ep.,  ix.  107  (219).  St.  Gregory  was  even  careful  to  send  dalmatics 
ready  made  to  Gap,  which  shows  that  they  were  not  usually  worn  in  that 
country.  We  often  see  quoted  a  similar  concession  by  Pope  Zacharias  to 
Austrobert,  Bishop  of  Vienne;  but  the  document  which  contains  it  is  an 
apocryphal  letter  (Jaffe,  2258). 


LITURGICAL   VESTMENTS.  383 

who  are  represented  in  the  mosaics  of  the  sixth  century, 
also  wear  the  dalmatic,  doubtless  in  virtue  of  some  similar 
concession. 


3.  The  "  Mappula"  and  the  Sleeves. 

Besides  the  dalmatic,  the  Ziber  Pontificalis,  at  the 
beginning  of  the  sixth  century,  mentions  another  garment 
peculiar  to  the  Eoman  deacons,  and  also  to  those  of  the 
suburbicarian  diocese.-^  This  is  the  pallium  linostimum, 
which  is  worn  on  the  left  arm.  This  pallmin  linostimum, 
woven  of  wool  and  linen,  is  merely  a  variety  of  the 
napkin,  or  mappula,  which  formed  part  of  some  cere- 
monial costumes — that,  for  instance,  of  the  consul  who 
presided  over  the  Ludi  circenses.  The  Ordines  of  the  ninth 
century  speak  of  the  mappula  of  the  Pope.  This  article 
of  apparel  is,  however,  never  found  at  Eome  on  the 
mosaics  or  other  monuments  representing  persons  before 
the  twelfth  century.  This  was,  no  doubt,  owing  to 
the  fact  that  the  mappula  was  only  used  on  certain 
occasions,  and  being  liable  to  be  constantly  laid  aside 
and  resumed,  it  was  not  considered  as  constituting  part 
of  the  costume.  On  the  other  hand,  when  we  have  a 
representation  of  persons  in  the  act  of  presenting  or 
receiving  an  object,  a  napkin  of  some  costly  material, 
unfolded,  almost  always  lies  across  their  hands.  Some 
ancient  monuments,^  which  have  no  connection  with 
liturgical  vestments,  show  us  how  the  mappula  was  carried 
when  it  was  not  in  use  for  presenting  or  receiving  some 
object.     It  was  folded  together  and  placed  over  the  right 


1  Vol.  i.  pp.  171,  189,  note  62 ;  p.  225,  note  2. 

*  A  Syracusan  painting,  published  by  De  Rossi,  Bull.,  1877,  pi.  xi. ;  cf. 
the  bas-relief  found  at  Travaux  (Jura),  and  published  by  Pere  Thedenat  in 
the  Bullttin  des  Antiquaires  de  France,  1887,  p.  178. 


384      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

arm  with  the  extremities  hanging  down,  much  as  we  now 
see  the  Latin  priests,  deacons,  and  subdeacons  wearing 
the  maniple,  which  is,  indeed,  none  other  than  a  modi- 
fication of  the  ancient  mappula. 

As  a  distinguishing  liturgical  badge,  the  mappula  is 
not  met  with  outside  Eome.^  In  the  East,  however,  and 
in  Gallican  countries,^  sleeves  of  some  costly  material  were 
worn  (manualia,  manicae,  iTrifxaviKia),  which  extended  over 
the  edge  of  the  tunic  at  the  wrists. 

The  various  liturgical  vestments  which  we  have  hitherto 
mentioned  were  merely  the  ordinary  garments  of  daily  use, 
which  were  gradually  invested  with  a  sacred  character.  We 
now  come  to  the  ecclesiastical  insignia  properly  so  called. 


4.  The  Pallium. 

As  early  as  the  end  of  the  fifth  century  the  pope  wore 
a  distinguishing  badge,  to  which  the  name  of  pallium  was 
applied.  It  was  a  long  band  of  white  woollen  stuff,  draped 
over  the  shoulders  with  the  two  ends  depending,  one  before, 
one  behind. 

The  Bishop  of  Ostia  also  wore  it  by  special  privilege 
as  the  usual  consecrator  of  the  pope,  and  the  Bishops  of 
Eavenna  shared  this  honour,  as  is  seen  on  the  mosaics  in 
which  they  figure.  Pope  Symmachus  also  conceded  it  to 
St.  Cffisarius  of  Aries,  a  concession  which  was  renewed  in 


>  It  is  possible  tliat  the  iiriyovaTiov,  or  kind  of  lozenge-sliaped  purse, 
whicli  the  Greek  bishops  wear  hanging  from  the  right  side  of  their  girdle, 
may  also  be  a  relic  of  the  mappula. 

^  St.  Grermain,  Ep.  2.  [In  the  manuscript  known  as  "  The  Bible  of 
Charles  the  Bald,"  the  mappula  is  apparently  represented.  See  chromo- 
lithograph in  Planche,  Cyclopaedia  of  Costume,  vol.  ii.,  plate  opposite 
p.  31.— Te.] 


LITUKGICAL   VESTMENTS.  385 

the  case  of  his  successors.  We  see  St.  Gregory  conferring 
the  pallium  on  the  Bishops  of  Syracuse,  Messina,  Milan, 
Salona,  Nicopolis,  Corinth,  Justiniana  Prima,  Autun,  Seville, 
and  Canterbury. 

This  mark  of  honour  appears  to  derive  its  origin  from 
an  Imperial  gift.  In  the  eighth  century  this  was  the 
opinion  of  the  forger  of  the  Donation  of  Constantine,  when 
he  makes  that  emperor  bestow  upon  St.  Silvester  the 
superhumerale,  videlicet  lorum  qui  imperiale  circumdare  assolet 
collum.  In  the  sixth  century,  when  the  Popes  granted  the 
pallium  to  bishops  who  were  not  subjects  of  the  Greek 
Empire,  it  was  customary  for  them  to  first  ask  the  authori- 
sation of  the  emperor.-^  The  latter,  moreover,  claimed  the 
right  of  bestowing  it  directly,  for  in  the  seventh  century 
we  find  Maurus,  Archbishop  of  Eavenna,  asking  the 
Emperor  Constans  II.  for  it,  and  obtaining  it.  But  thence- 
forward such  a  step  was  regarded  as  equivalent  to  a  revolt 
against  the  Pope's  supremacy.  The  Eoman  pallium  gra- 
dually acquired  a  symbolic  significance.  It  was  regarded  as 
a  relic,  that  is,  as  a  sort  of  replica  of  the  mantle  of  St.  Peter. 
Before  despatching  it  to  its  destination,  it  was  deposited 
for  the  whole  of  the  previous  night  in  the  sanctuary  of  the 
Confessio,  immediately  above  the  tomb  of  the  apostle.  St. 
Peter  was  regarded  as  having  slept  a  night  under  this 
mantle,  and  it  thus  became  his  own.  By  a  very  slight 
extension  of  ideas  it  came  to  connote  a  kind  of  trans- 
mission of  power,  like  that   symbolised  by  the  mantle  of 

1  This  was  what  Vigilius  did  in  the  case  of  Auxanius  and  Aurelian, 
Bishops  of  Aries ;  in  the  case  of  the  other  bishops,  Sapaudus,  Virgilius,  and 
Florian,  no  permission  is  recorded,  and  it  is  possible  that  in  the  end  the 
authorisation  was  granted  in  perpetuity  for  the  Bishops  of  Aries.  St. 
Gregory  asked  it  in  the  case  of  the  Bishop  of  Autun,  but  does  not  appear 
to  have  done  so  for  those  of  Seville  and  Canterbury.  The  latter  was 
however,  a  Eoman  monk,  a  subject  of  the  Emperor  Maurice,  and  Leander 
of  Seville  had  stayed  at  the  Court  of  Constantinople,  where  he  was  well 
known. 


386      CHRISTIAN   WOESHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Elijah,  passed  on  to  his  successor  Elisha.^  The  pallium 
thus  became  the  natural  sign  of  a  superior  jurisdiction, 
that  is,  of  a  species  of  participation  in  the  Pasce  oves  meas. 
As  early  as  the  sixth  century  the  Bishops  of  Aries,  and 
in  the  following  century  those  of  Canterbury,  wore  it  as 
a  mark  of  the  special  powers  which  they  had  received  from 
Eome. 

On  the  conclusion  of  the  alliance  between  the  Pope  and 
the  Carlovingian  princes,  when  the  Frankish  Church  found 
itself  more  closely  related  to  Eome,  the  metropolitans  accepted 
the  Eoman  pallium  with  the  symbolism  attached  to  it. 

This  conception  of  the  pallium  as  a  mantle  was 
suggested  rather  by  the  word  itself  than  by  the  thing 
denoted.  The  article  designated  by  this  term  was  not  in 
the  form  of  a  garment,  but  of  a  scarf.  In  the  last  analysis 
this  scarf  was,  no  doubt,  a  relic  of  the  short  mantle  which 
had  been  brought  into  fashion  in  the  Eoman  Empire  by  the 
Greeks.  But  the  discolora  pallia  of  the  Theodosian  Code 
were  evidently  scarves,  and  scarves  of  office,  which  were 
worn  over  the  paenula,  as  the  pontifical  pallium  was  worn 
over  the  planeta.  The  Theodosian  Code  mentions  this  sign 
of  office  only  in  connection  with  functionaries  of  a  com- 
paratively humble  rank,  but  the  monuments  represent  it 
on  the  shoulders  of  consuls,  a  fact  which  gives  ground  for 
belief  that  the  Imperial  Government  conferred,  in  reality, 
a  very  great  mark  of  honour  on  the  ecclesiastical  dignitaries 
upon  whom  they  bestowed  it. 

A  glance  at  a  consular  diptych*  will  illustrate  what 
I  mean.  The  consul  is  there  represented  in  the  most 
solemn  act  of  his  inauguration,  viz.  at  the  moment 
when  he  gives  the  signal  to  start  the  horses  in  the  arena. 

1  As  early  as  the  sixth  century  a  similar  meaning  was  attached  to  the 
pallium  of  Alexandria  (Liberatus,  Brev.,  20). 

*  [For  example,  No.  368 — 1871  in  the  South  Kensington  Museum,  repre- 
senting Anastasius,  Consul  of  the  East,  a.d.  517. — Te.] 


LITUKGICAL   VESTMENTS.  387 

Over  his  garments  we  distinguish  a  long  scarf  arranged  in 
the  following  manner.  One  end  passes  over  the  left  shoulder 
and  hangs  down  in  front  almost  to  the  feet ;  this  extremity 
is  folded,  and  has  the  appearance  of  a  long  vertical  orphrey ; 
from  the  left  shoulder  the  scarf  passes  across  the  back, 
under  the  right  arm,  and  is  brought  up  diagonally  over  the 
breast  towards  the  left  shoulder,  where  it  can  be  spread  out 
at  will  over  the  upper  part  of  the  back,  and  passes  again 
under  the  right  arm  to  terminate  at  the  left  hand,  with  a 
slight  curve  of  drapery  below  the  girdle ;  the  end  is  either 
held  in  the  left  hand  or  thrown  over  the  left  wrist.  In 
the  diptychs  of  the  sixth  century,  instead  of  falling  from 
the  left  shoulder,  the  first  end  depends  from  the  right 
shoulder,  but  care  is  first  taken  to  bring  it  forward  towards 
the  middle  of  the  breast,  in  such  a  manner  that  the  end 
falls  straight  down  the  centre  of  the  body,  between  the 
legs.  This  is  kept  in  place  either  by  means  of  a  fibula, 
which  secures  the  orphrey  on  the  breast,  or  by  merely 
skilfully  tightening  the  scarf. 

This  draped  scarf,  which  is  not  so  much  a  modification 
of  the  classical  'pallium  as  of  the  Eoman  toga,  presents  a 
striking  similarity  to  the  appearance  of  the  pontifical 
pallium  as  it  is  represented  on  the  ancient  monuments. 
The  latter,  however,  is  not  nearly  so  wide.  It  is  not  a 
piece  of  drapery  richly  embroidered  and  terminated  by  an 
orphrey,  but  a  long  narrow  band  of  white  woollen  material, 
of  the  same  width  throughout,  without  any  other  ornament 
than  a  small  black  cross  at  each  extremity.  Otherwise  it 
is  draped  in  exactly  the  same  way  as  the  consular  scarf, 
except  that  the  second  end,  instead  of  being  brought  round 
in  front  to  terminate  in  the  left  hand,  is  left  free,  and  falls 
down  behind.  To  prevent  it  from  dragging  on  the  ground, 
it  is  cut  short  at  the  ankles,  or  even  rather  higher. 

Thus,  by  its  scarf-like  form  and  its  arrangement,  the 
pontifical  pallium  reveals  its   of&cial  origin.      It  is  to  be 


CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND  EVOLUTION. 

regretted,  as  far  as  the  Eoman  Church  is  concerned,  that 
we  have  no  document  relating  to  its  provenance  or  use 
earlier  than  the  beginning  of  the  sixth  century.  At  the 
time  when  it  first  comes  before  us,  that  is,  under  Pope 
Symmachus,  the  Eoman  Church  was  separated  from  Con- 
stantinople by  a  schism  ;  it  was  therefore  not  the  moment 
for  her  to  enjoy  Imperial  favours.  This  had  been  the 
situation  since  the  year  484.  For  several  years  before 
the  latter  date  Eome  had  ceased  to  owe  allegiance  to  the 
emperors,  and  had  passed  under  the  rule  of  barbarian 
princes.  We  must  therefore  go  back  well  into  the  fifth 
century  to  find  a  favourable  time  for  its  institution.  On 
the  other  hand,  the  Bishops  of  Gaul  and  Spain  ^  had, 
apart  from  the  Eoman  pallium,  which  had  been  granted  to 
some  of  them  from  the  sixth  century  onward,  a  pallium 
which  they  used  as  a  sign  of  of&ce,  and  which  appears 
to  have  had  the  same  shape  as  that  worn  by  the  Pope. 
This  would  lead  us  to  believe  that  the  Imperial  grant 
of  this  ornament  went  back  to  a  time  when  the  whole 
of  Gaul  was  still  Eoman,  that  is  to  say,  to  the  first  half  of 
the  fifth  century.  The  African  bishops  also  wore  the  pal- 
lium as  a  sign  of  their  office.^  If  they  held  it  from  the 
emperor,  they  must  have  received  it  before  the  invasion 
of  the  Vandals.  It  is  to  the  same  period  that  we  must 
refer  the   most  ancient  mention   of  the  pallium  found  in 


1  St.  Germain  of  Paris,  Ej,.  2.  The  first  Council  of  Macon  (581)  forbade 
bishops  to  celebrate  Mass  without  the  pallium:  Ut  e-piscopus  sine  pallio 
missas  dicere  non  praesumat.  The  reading  archiepiscopus,  which  is  found 
in  the  printed  texts,  is  merely  the  editor's  correction ;  the  manuscripts  read 
episcopus.  Cf.  Loeuing,  Deutsch.  Kirchenrecht,  vol.  ii.  p.  94.  For  Spain,  see 
infra,  p.  391. 

*  Life  of  St.  Fulgentius,  ch.  18.  St.  Fulgentius,  out  of  humility,  forbore 
to  wear  it :  "  Orario  quidem  sicut  omnes  episcopi  numquam  utebatur."  The 
term  orariiim  has  no  different  import;  it  is  used  iu  Spain  (Cone.  Tol.,  iv. 
c.  27),  and  even  at  Eome  {Lih.  Pont.,  vol.  i.  p.  472,  1.  3),  to  denote  the 
episcopal  paJHum. 


LITUKGICAL  VESTMENTS.  389 

the  ecclesiastical  literature  of  the  East.  St.  Isidore  of 
Pelusium  ^  is  already  familiar  with  this  sign  of  office 
under  its  Greek  name  of  omophorion;  he  attaches  to  it 
also  a  symbolic  significance,  which  leads  us  to  think  that 
its  introduction  was  not  of  recent  date. 

I  should,  therefore,  be  inclined  to  believe  that  its 
origin  must  be  sought  rather  in  the  fourth  century  than 
in  the  century  following. 

In  these  early  times,  the  'pallium  was  the  distinc- 
tive mark  of  episcopal  authority  in  full  exercise.  When 
a  Pope  or  patriarch  was  deposed,  his  pallium  was  taken 
from  him.  When  Pope  Felix  IV.  desired  to  invest  his 
successor  before  his  own  death,  he  delivered  up  to  him 
his  pallium.^  It  would  seem  that  in  the  East,  and 
also  in  countries  following  the  Galilean  use,  the  pallium 
was  worn  indiscriminately  by  all  bishops,  and  it  is  im- 
possible to  say  whether  or  not  they  needed  to  be  invested 
with  it  by  their  metropolitans  or  patriarchs.  The  Eoman 
custom  of  reserving  this  mark  of  honour  for  certain  bishops 
only,  and  of  sending  it  to  them  from  Eome,  appears  to 
be  a  modification  of  the  primitive  institution.  I  am  rather 
inclined  to  believe  that  it  had  some  connection  with  the 
change  of  ideas  and  of  language  which  transformed  an  official 
badge  into  a  reKc  of  the  apostle  Peter. 

Although  originally  derived  from  the  same  source  as 
that  of  other  bishops,  the  Pope's  pallium  acquired  guadually 
a  different  and  more  exalted  significance.  One  circum- 
stance which  must  have  added  considerably  to  its  prestige, 
was  the  fact  that,  with  the  exceptions  of  those  of  Ostia  and 
Eavenna,  the  suffragan  bishops  of  Eome  had  not  the  right 
to  wear  it,  either  because  the  Pope,  from  the  first,  was 
opposed   to   their  receiving  it,  or  else — which    would    be 


p.  472 


'  Ep.,  i.  136. 

*  See  Lib.  Pontif.,  vol.  i.  p.  282,  note  4;  p.  293,  1.  2;  p.  353,  1.  2,  3} 

1:72, 1.  3 ;  Theophanius,  a.  m.  6221 ;  cf.  infra,  395,  note  4. 


390      CHEISTIAN  WORSHIP:   ITS   OEIGIN  AND   EVOLUTION. 

most    "unlikely — because    he    had    subsequently^    deprived 
them  of  it.* 

5.  The  Stole. 

The  bishops  were  not  the  only  ecclesiastical  dignitaries 
to  receive  a  special  distinguishing  mark.  The  priests 
and  deacons  had  also  their  respective  insignia.  Here, 
however,  we  must  pause  to  distinguish  between  the 
Eoman  custom  and  that  of  other  countries.  At  Eome, 
the  wearing  of  insignia  seems  to  have  met  with  little 
favour,  as  we  have  already  seen  from  the  letter  of  Pope 
Celestine  to  the  Bishops  of  Provence.  This  is  more 
clearly  accentuated  by  the  fact  that  the  orarium  of  the 
priest  and  deacon,  considered  as  a  conspicuous  mark  of 
distinction,  was  unknown  there,  certainly  as  late  as  the 
tenth  century,  whereas  elsewhere  it  was  universally  adopted. 
The  orarium  is  doubtless  mentioned  in  the  Ordines  of  the 
ninth  century,  but  we  see  there  also  that  this  vestment 
was  worn  by  acolytes  and  subdeacons  as  well  as  by  the 
superior  orders,  and  that  its  place  was  imder  the  outer 
garment,  whether  dalmatic  or  planeta,  and  not  over  it. 
This    orarium   was   merely   the    ancient    sudarium    (hand- 

^  The  bishops  of  the  suburbicarian  diocese  were  in  a  much  more  sub- 
ordinate position  with  regard  to  the  Pope  than  other  bishops  were  with 
their  metropolitans.  They  were  obliged  to  come  to  Eome  to  be  consecrated, 
and  the  consecration  was  performed  by  the  Pope  alone,  without  the  con- 
currence of  other  bishops.  They  had  not  the  right  also  to  found  rural 
Churches  without  the  Pope's  authorisation.  An  examination  of  the  registers 
of  Gelasius,  Pelagius,  and  St.  Gregory  will  suffice  to  show  the  difference 
in  the  administration  of  the  Eoman  province  and  that  of  Aries,  for  instances 
or  Milan.  Like  the  African  bishops,  the  prelates  of  South  Italy  strike  us 
as  occujDying  the  position  of  important  parish  priests,  rather  than  that  of 
actual  rulers  of  dioceses. 

*  [Probably  the  earliest  representation  of  an  English  archbishop  wearing 
the  pallium  (besides  the  stole)  is  in  Abbot  Elfnoth's  Book  of  Prayers 
(Harleian  Manuscript,  No.  2908),  an  Anglo-Saxon  manuscript  of  the  tenth 
or  eleventh  century  in  the  British  Museum,  where  the  abbot  is  depicted 
offering  a  book  to  St.  Augustine  — Te.] 


LITUEGICAL   VESTMENTS.  391 

kerchief,  or  neckcloth),  which  came  finally  to  take  a  special 
shape,  and  to  become  even  an  accessory  of  ceremonial 
dress,^  but  not  a  distinguishing  mark.  I  know  of  no 
Eoman  representation  of  it  before  the  twelfth  century. 
The  priests  and  deacons  whom  we  see  in  the  mosaics 
never  exhibit  this  detail  of  costume. 

Elsewhere  it  was  not  so.  Towards  the  end  of  the 
fourth  century  the  Council  of  Laodicea  in  Phrygia  forbade 
the  minor  orders  (subdeacons,  lectors,  etc.)  to  usurp  the 
orarium,  St.  Isidore  of  Pelusium^  regarded  it  as  some- 
thing analogous  to  the  episcopal  pallium,  except  that  it 
was  of  linen,  whereas  the  pallium  was  of  wool.  The  sermon 
on  the  Prodigal  Son,  attributed  to  St.  John  Chrysostom, 
uses  the  same  term  696vr),  and  adds  that  this  article  of 
dress  was  worn  over  the  left  shoulder,  and  that  its  fluttering 
recalled  that  of  angels'  wings. 

The  Greek  deacons  still  wear  the  stole  in  this  manner ; 
it  is  thus  quite  conspicuous,  being  over  the  upper  garment, 
and  secured  on  the  left  shoulder.  Its  ancient  name  of  orarium 
{ojpapiov)  still  clings  to  it.  As  to  the  priestly  orarium,  it 
is  worn,  like  the  stole  of  the  Latin  priests,  around  the  neck, 
with  the  two  ends  falling  in  front  almost  down  to  the  feet. 
This  is  what  is  called  the  epitrachelion  {lirvrpaxv^iov). 

These  distinctions  are  also  found  in  Spain  and  Gaul. 
The  Council  of  Braga,  in  561,^  decreed  that  deacons  were  not 
to  wear  their  oraria  under  the  tunicle,  lest  they  might  not 

*  It  at  length  received  (like  the  Pope's  pallium)  a  kind  of  consecration, 
which  conferred  upon  it  the  nature  of  a  relic.  The  oraria  given  to  the 
candidates  for  ordination  on  Ember  Saturdays  had  been  deposited  during 
the  preceding  night  in  the  Confessio  of  St.  Peter.  It  is  curious  that  the 
biographers  of  Popes  Agatho  and  Stephen  III.  use  the  word  orarium  to 
designate  the  patriarchal  or  pontifical  25aZ?mm(iz&.Poji<.,  vol.  i.  pp.  354,  472). 
^  Loc.  cit. :  "  'H  oBovT]  /aeO'  rjs  XeiTOvpyovffi-v  ev  ayiois  oi  StaKovoi." 
'  "  Item  placuit  ut  quia  in  aliquantis  hujus  provinciae  ecclesiis 
diacones  absconsis  infra  tunicam  utuntur  orariis,  ita  ut  nihil  differri  a 
subdiacono  videantur,  de  cetero  superposito  scapulae,  sicut  decet,  utantur 
orario." 


392      CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

be  distinguishable  from  subdeacons,  but  above  it,  and  over 
the  shoulder.  The  Council  of  Toledo,  in  633,  defined  (c.  27) 
the  ovarium  as  a  distinguishing  mark,  common  to  the 
three  major  orders,  bishops,  priests,  and  deacons.  It  specified 
(c.  39)  that  the  deacon  should  wear  it  over  his  left 
shoulder,  and  that  it  should  be  white,  without  admixture 
of  colours  or  gold  embroidery.  Another  Council  of 
Braga,  held  in  675,  forbade  priests  (c.  3)  to  celebrate 
Mass  without  having  an  ovarium  passed  round  the  neck 
and  crossed  on  the  breast,  exactly  as  the  Latin  priests 
wear  it  at  the  present  day.  St.  Germain  of  Paris  speaks 
of  episcopal  and  also  of  diaconal  insignia ;  he  gives  to  the 
first  the  name  of  pallium,  stating  that  it  is  worn  round 
the  neck,  that  it  falls  over  the  breast,  and  is  terminated 
by  a  fringe.  He  calls  the  diaconal  distinguishing  mark 
a  stole  (stola),  and  says  that  the  deacon  wears  it  over 
the  albe.  This  fashion  of  wearing  the  diaconal  stole 
spread,  during  the  Middle  Ages,  over  nearly  the  whole 
of  Italy,  and  even  to  the  gates  of  Eome.^  In  Eome 
itself  the  ancient  custom  seems  to  have  been  retained, 
but  with  a  compromise.  When  the  diaconal  stole  was  at 
length  adopted  there,  it  was  worn,  indeed,  across  the  left 
shoulder,  but  always  under  the  dalmatic  or  planeta.^ 

The  presbyter's  stole  was  also  adopted,  and  in  the 
mosaics  of  Santa  Maria  in  Trastevere  (twelfth  century) 
we  see  a  priest  wearing  that  vestment.  It  is  to  be  noted 
that  the  four  Popes  who  appear  in  the  same  mosaic  are 
wearing  the  pallium,  but  not  the  stole.  The  one  seems  to 
exclude  the  other.  In  fact,  the  Ovdines  of  the  ninth 
century,  when  describing  the  dress  of  the  Pope,  always 
omit  the  stole.     On  those  monuments,  moreover,  where  both 

*  See  the  costume  of  St.  Laurence  in  the  illustrations  of  the  Tivoli 
cartularium  (Bruzza,  H  regesto  di  Tivoli,  pi.  iv.)- 

^  This  accounts  for  it  having  to  be  caught  together  at  the  waist,  that  it 
might  be  worn  bandolier-fashion. 


LITUKGICAL  VESTMENTS.  393 

are  represented,  we  observe  a  striking  resemblance  between 
the  two.  To  be  convinced  of  this,  it  is  merely  necessary 
to  glance  at  the  mosaic  which  I  have  just  mentioned,  or 
at  the  miniatures  of  the  Tivoli  cartularium.  In  the  latter 
we  see  grouped  together  the  Pope,  with  his  pallium  over 
his  planeta,  and  the  suburbicarian  bishops,  with  their 
stoles  under  the  same  vestment.  Both  stoles  and  pallium 
are  of  exactly  the  same  shape  and  colour,  and  are  orna- 
mented with  the  same  little  black  crosses.  It  is  there- 
fore quite  conceivable  that  whoever  wore  one  of  these 
two  insignia  might  not  wear  the  other.^ 

In  the  end,  however,  a  combination  of  the  two  was 
effected.  At  Eavenna,  where  a  love  for  decorations  was 
always  evinced,  we  see  in  the  mosaics  of  San  Vitale,  Bishop 
Ecclesius  (sixth  century)  wearing  both  the  priestly  stole 
and  the  Eoman  pallium.  This  picture  seems  to  be  an 
isolated  instance,^  the  other  Bishops  of  Eavenna,  successors 
of  Ecclesius,  being  represented  with  the  pallium  only. 
Both  are  seen  worn  together  in  a  Sacramentary  of  the  ninth 
century  ^  from  Autun,  and  on  the  paliotto  [altar  covering]  of 
San  Ambrogio  of  Milan ;  and  such  appears  to  have  been  the 
custom  thenceforward  among  the  Frankish  clergy. 

If  we  take  these  facts  into  consideration,  and  also  the 
differences  and  modifications,  we  are  thus  led  to  trace  the 
history  of  the  insignia  known  under  the  names  pallium, 
omophorion,  orarium,  stole,  and  epitrachelion.  All  have  a 
common  origin.  They  are  distinguishing  marks  of  dignity, 
introduced  into  ecclesiastical  use  during  the  fourth  century, 

1  Cf.  the  painting  in  San  Clemente  (De  Eossi,  Bull.,  1865,  p.  2)  repre- 
senting Pope  Nicholas  translating  the  remains  of  St.  Clement.  The  Pope 
•wears  the  pallium,  but  no  stole.  St.  Methodius  and  another  bishop,  who 
are  assisting  at  the  ceremony,  have  the  stole,  but  not  the  pallium.  The 
painting  is  of  the  twelfth  century. 

^  It  should  be  ascertained  whether  this  is  a  restoration  or  not. 

'  See  the  reproduction  published  by  Mons.  L.  Delisle  in  the  Gazette 
AreMologique  of  1884,  pi.  20. 


394      CHEISTIAN   WOESHIP:    ITS   ORIGIN   AND   EVOLUTION. 

and  resembling  those  prescribed  by  the  Theodosian  Code  for 
certain  classes  of  functionaries.  The  Eoman  Church,  for  one 
reason  or  another,  refused  to  accept  them,  or  rather  confined 
itself  to  the  adoption  of  the  papal  ^a//mm,  which  soon  acquired 
a  distinctly  special  significance.  Elsewhere,  this  vestment 
was  adopted  for  the  three  superior  orders  of  the  hierarchy, 
introducing  slight  differences  according  to  the  ecclesiastical 
rank  to  which  the  wearer  belonged.  The  deacon  wore  it 
over  one  shoulder,  the  priest  and  bishop  around  the  neck ; 
the  deacon  over  the  tunicle,  which  was  his  upper  garment, 
the  priest  under  the  planeta,  the  bishop  above  it.^ 

The  pallium,  with  the  exception  of  the  crosses  which 
ornamented  its  extremities,  was  always  white  in  colour, 
as  was  also  the  stole  of  the  deacon  and  that  of  the  priest 
or  bishop.  The  pallium  has  universally  and  from  all  time 
been  made  of  wool.  In  the  East  the  diaconal  stole  was  of 
linen,  but  I  am  unable  to  say  of  what  material  either  it  or 
that  of  the  priest  was  composed  in  the  countries  of  the  West.* 

1  We  have,  however,  very  little  information  as  to  this  method  of 
differentiating  priest  and  bishop.  The  Canon  of  the  third  Council 
of  Braga  (see  supra,  p.  391),  decreeing  that  priests  should  cross  the 
orarium  over  the  breast,  presupposes  thereby  that  it  was  worn  under  the 
planeta.  The  council  does  not  say  that  this  method  of  wearing  it  was  to 
be  peculiar  to  priests  only,  and  that  bishops  should  follow  some  other 
fashion.  The  term  sacerclotes,  which  it  employs,  may  include  bishops  as 
well  as  priests.  Beyond  this,  we  can  glean  no  information  from  the 
ancient  ecclesiastical  literature  of  Spain.  In  Gaul,  St.  Germain  of  Paris 
speaks  of  the  episcopal  pallium  after  having  described  the  chasuble,  which 
might  lead  us  to  believe  that  the  pallium  was  worn  above  it.  I  have 
already  mentioned  that  Bishop  Ecclesius  of  Eavenna  is  represented  with 
the  stole,  or  orarium,  hanging  down  in  front,  imder  the  planeta,  while  at 
the  same  time  he  wears  the  pallium  over  it,  and  that  this  custom  was 
adopted  in  France  in  the  Carlovingian  period.  The  Greek  bishops  also 
wear  simultaneously  the  epitrachelion  and  the  omopliorion.  This  accumu- 
lation of  insignia  was  forbidden  in  Spain  in  the  seventh  century  (Cone. 
Tol.,  iv.  c.  39),  and  we  note  that  the  Pope  abstained  from  wearing  both  vest- 
ments till  about  the  twelfth  century,  having  previously  used  the  pallium 
only,  without  the  stole. 

*  [St.  Cuthbert's  stole  at  Durham  is  of  linen,  completely  covered  with 
embroidery. — Ts.] 


LITUKGICAL  VESTMENTS.  395 


6.  Shoes  and  Head-dress. 

Shoes  and  head-dress  also  were  used  as  distinguishing 
marks  of  ecclesiastical  rank.  Not  all  the  clergy  had  the 
right  to  wear  the  campagi,  a  sort  of  slipper  which  covered 
only  the  heel  and  toes.  As  early  as  the  sixth  century 
this  constituted  the  ceremonial  covering  of  the  feet  for 
the  clergy  of  higher  rank  in  Eome  and  Eavenna.^  Per- 
mission to  wear  them  had  to  be  obtained  from  the  Pope.^ 
In  the  histories  of  the  depositions  respectively  of  Pope 
Martin  and  the  anti-Pope  Constantine,^  we  see  that  in  such 
cases  not  only  was  the  wearer  deprived  of  the  pallium,  but 
the  straps  of  his  campagi  were  cut.^ 

The  tiara,  in  early  times,  seems  to  have  been  a  costume 
peculiar  to  the  Pope.  At  all  events,  it  is  not  met  with 
elsewhere  in  the  West.  There  is  no  mention  of  it  in 
any  document  earlier  than  the  life  of  Pope  Constantino 
(708-715),^  which  describes  the  pope  making  his  entrance 
into    Constantinople    cum    camelauco,    ut   solitus    est   Boma 

*  We  may  see  them  represented  in  the  mosaics  of  the  time,  particularly 
in  those  of  San  Vitale  of  Ravenna,  where  they  are  worn  by  the  emperor, 
the  oflBcers  of  his  Court,  the  Bishop  of  Eavenna  and  his  deacons.  One  of 
the  Ordines  Bomani  mentions  them  as  used  by  the  Eoman  priests  and 
deacons;  the  author  of  the  false  Donation  of  Constantine  also  speaks  of 
them,  but  not  in  very  definite  terms. 

^  St.  Gregory  (Ep.,  viii.  27)  forbids  the  Deacons  of  Catania  to  use  the 
campagus ;  he  says  that  the  deacons  of  Messina  are  those  alone  in  the 
whole  of  Sicily  who  have  the  privilege  of  wearing  them,  a  privilege  granted 
to  them  by  his  predecessors. 

*  It  seems  that  the  campagus  of  the  Pope  had  something  special  about  it, 
for  the  Greek  author  of  the  scholion  to  the  letter  of  Anastasius  the  Apocri- 
sarius  (Migne,  Pat.  Lat.,  vol.  cxxix.  p.  685)  says  that  he  had  received 
as  a  relic  one  of  the  campagi  of  Pope  Martin :  uno  de  campagis  ejus,  id  est 
caligis,  quos  nullus  alius  inter  homines  portat,  nisi  sanctus  papa  Romanus. 

■*  "  Cum  incidisset  psachnion  (pallium)  beati  viri  excubitor  et  corrigiam 
compagiorum  ejus  .  .  ."  (Hardouin,  Cone.,  vol.  iii.  p.  682 ;  Lib.  Pont.,  vol.  i. 
p.  472). 

5  Lib.  Pont,  vol.  i.  p.  390, 1.  15. 


396      CHEISTIAN   WOESHIP:    ITS   OEIGIN   AND   EVOLUTION. 

procedere.  The  similarity  of  the  word  camdaucuTn  to  the 
Greek  term  Kafxr]\avKiov  shows  that  a  covering  for  the  head 
is  here  meant.  Sixty  years  later,  the  author  of  the  false 
Donation  of  Constantine  gives  a  description  of  it  and  ex- 
plains its  origin.  The  Emperor  Constantine  desired  to  give 
his  Imperial  crown  to  St.  Silvester,  but  the  saint  having 
out  of  humility  refused  it,  the  emperor  placed  on  his 
head  a  white  Phrygian  cap,^  frigium  candido  nitore,  and 
granted  to  him  and  his  successors  the  right  to  wear  it 
in  processions  after  the  manner  of  a  sovereign.  This  dis- 
tinguishing head-dress  does  not  appear,  as  far  as  I  am 
aware,  upon  any  monument  prior  to  the  twelfth  century, 
when  we  find  it  in  the  paintings  of  the  ancient  Church  of 
San  Clemente  at  Eome.  In  these  frescoes,  the  cap,  which  is 
conical  in  form,  rises  from  a  jewelled  circlet ;  but  this  crown 
must  have  been  added  subsequently  to  the  eighth  century,  for 
the  false  Donation  of  Constantine  implies  that  it  was  not 
then  in  use.  The  second  crown  is  not  met  with  in  any 
representations  before  the  time  of  Boniface  VIII.;  the 
third  was  added  by  one  of  the  Popes  of  Avignon. 

7.  The  White  Saddle-cloth  of  the  Roman  Clergy. 

The  Donation  of  Constantine  mentions  another  distin- 
guishing mark,  not  peculiar  to  the  Pope  alone,  but  to 
members  of  the  Eoman  clergy  in  general — that  is,  the 
white  covering  (mappula  or  mappulum)  ^  of  linen  of  a 
silky  texture,  which  the  clergy  had  the  right  of  placing 
over  the  saddles  of  their  horses  on  the  days  when  processions 

1  The  papal  tiara  and  the  Phrygian  cap  have  thus  a  real  though  some- 
what distant  conniiction.  The  mitre  of  the  bishops,  which  is  only  a  glorified 
hood,  takes  its  origin  from  a  cowl  (jmcullus),  which  in  olden  times  was  an 
article  of  apparel  of  the  working  classes  and  the  poorer  peasantry. 

^  "  Decernimus  et  hoc  ut  clerici  ejusdem  sanctae  Eomanae  ecclesiae 
mappulis  et  linteaminibus,  id  est  candidissimo  colore  decorari  equos  et  ita 
equitari." 


LITUEGICAL   VESTMENTS.  397 

took  place.  The  Eoman  ecclesiastics  were  very  jealous 
of  this  privilege.  In  the  time  of  St.  Gregory^  they  pro- 
tested vigorously  against  the  usurpations  of  the  clergy  of 
Eavenna  in  this  respect.  The  biographer  of  Pope  Conon^ 
(687)  severely  reproaches  him  for  the  great  crime  of  having 
authorised  a  deacon  of  Syracuse  to  use  the  mappulum. 
At  Eome,  the  lessors  clerks,  even  before  entering  the 
minor  orders,  had  the  enjoyment  of  this  privilege. 


8.  The  Grazier  and  Ring. 

The  crozier  and  ring  are  mentioned  in  the  Canons  of  the 
fourth  Council  of  Toledo  (c.  27)  and  in  the  De  Ecclesiasticis 
Officiis  (II.,  5)  of  St.  Isidore  as  insignia  of  the  episcopal  office. 
They  must,  therefore,  have  been  in  use  in  Spain  as  early 
as  the  beginning  of  the  seventh  century.  In  the  eleventh 
century  they  were  almost  universally  used,  as  is  shown  by 
the  history  of  the  strife  concerning  investiture.  Indeed,  long 
before  this  date,  some  of  the  Kves  of  the  saints  drawn  up 
in  countries  conforming  to  the  Galilean  rite,  give  us  ground 
for  belief  that  the  use  of  them  was  not  peculiar  to  Spain. 
Further  support  of  this  belief  is  found  in  the  employment 
of  the  crozier,  under  the  name  of  canributa,  in  the  dedica- 
tion rites  according  to  the  Gallican  Church.  At  Eome,  on 
the  other  hand,  this  sign  of  office  was  unknown.  When 
the  episcopal  crozier,  with  its  very  natural  symbolism,  had 
been  everywhere  adopted,  it  was  a  cause  of  surprise  that 
the  Pope,  the  shepherd  of  the  shepherds,  was  the  only  one 
not  to  make  habitual  use  of  the  pastoral  staff.  In  order 
to  explain  this  peculiarity,  which  was  merely  the  ancient 

»  Ep.,  iii.  56  (54),  57  (66). 

*  Uh.  Pont.,  vol.  i.  p.  369. 

'  Or  do  Rom.,  ix.  1 :  "  Accipient  primam  benedictionem  ab  archidiacono, 
ut  liceat  eis  super  linteum  vellosum  sedere,  quod  mos  est  poiiere  super 
sellam  equi." 

2  D 


398      CHRISTIAN   WOKSHIP:    ITS   ORIGIN   AND   EVOLUTION. 

Eoman  custom,  better  observed  at  Eome  than   elsewhere, 
recourse  was  had  to  legends  without  any  foundation.^ 

As  to  the  mitre,  we  have  no  reason  to  treat  of  it  here, 
as  it  does  not  come  into  question  till  the  eleventh  century. 
Indeed,  neither  in  the  eleventh  century  nor  at  the  present 
time  can  it  be  said  to  constitute  an  episcopal  sign  of  office, 
properly  speaking. 

The  traditio  of  vestments  or  ecclesiastical  insignia  had 
its  place  in  the  ritual  of  ordination.  The  texts  of  St.  Isidore 
and  of  the  fourth  Council  of  Toledo,  cited  above,  make 
express  mention  of  it,  but  do  not  state  at  what  moment  in 
the  ceremony  it  took  place.  The  other  documents  of  the 
Galilean  ritual  are  silent  on  this  point.  In  the  Eoman 
Ordines  of  the  eleventh  century  we  find  the  archdeacon 
clothing  the  candidates  in  the  vestments  of  the  order  about 
to  be  conferred  on  them,  and  presenting  them  to  the  Pope 
thus  apparelled  to  receive  the  blessing  for  the  diaconate,  the 
priesthood,  or  the  episcopacy.  This  ceremony  took  place  in 
front  of  the  altar,  in  the  special  enclosure,  or  preshyterium, 
beyond  the  apse,  where  the  pontiff,  surrounded  by  the  higher 
clergy,  was  enthroned.  The  vestments  thus  solemnly  con- 
ferred were — the  orarium  with  the  dalmatic  for  deacons, 
and  the  planeta  for  priests.  Bishops  were  invested  with 
both  dalmatic  and  planeta,  the  latter  being  worn  over  the 
former. 


*  The  story,  for  instance,  of  the  staff  of  St.  Peter,  which  was  confided  to  a 
missionary  bishop,  that  he  might  restore  life  to  one  of  his  companions  who 
had  died  on  the  journey.  Innocent  III.  (De  Alt.  Myd.,  i.  62)  is  the  first  to 
have  given  this  explanation.  He  connects  it  with  the  legend  of  St. 
Eucherius  of  Treves.  At  the  time  that  he  wrote,  the  same  story  was  related 
about  several  other  saints. 


CHAPTEE  XII. 

the  dedication  of  churches. 

§  1. — Buildings  conseceated  to  Christian  Worship. 

The  primitive  churches  were  ordinary  houses  suited 
specially  for  Christian  worship,  or  rather  for  all  the 
services  of  the  Christian  community.  The  houses  of  that 
period  were  very  easily  adapted  to  this  purpose.  They 
comprised,  as  a  rule,  an  entrance  from  the  public  road,  a 
courtyard  surrounded  by  a  colonnade  (atrmm),  and  at  the 
back  another  court,  or  enclosed  hall,  a  bath-room,  living- 
rooms,  cellars,  and  offices  of  all  kinds,  arranged  around  the 
inside  courtyards.  This  kind  of  building  supplied  what 
was  required  for  the  accommodation  of  the  various  classes 
of  persons  of  which  the  Christian  meetings  were  composed, 
namely,  the  catechumens,  the  faithful,  and  the  penitents. 
It  also  provided  a  dwelling  for  the  bishop  and  the  clergy 
who  assisted  him  in  his  office,  and  could  be  used  as  a 
depository  for  papers,  books,  and  the  sacred  vessels,  and 
as  a  storehouse  for  the  clothing,  bedding,  and  provisions 
for  the  use  of  the  poor  and  strangers.  A  domus  ecclesiae 
in  those  early  times  comprised  all  that  we  have  just 
enumerated.^     It  was   a   somewhat  complicated  institution, 

'  Cf.  the  official  report  relating  to  the  seizure  of  the  Church  of  Cirta 
in  303,  in  the  Gesta  apud  Zenophilum  (Migne,  Pat.  Lat.,  vol.  viii.  p.  731). 


400      CHEISTIAN   WORSHIP  :    ITS   OEIGIN   AND   EVOLUTION. 

being  at  the  same  time  a  church,  an  episcopal  residence, 
a  refectory,  a  dispensary,  and  an  almshouse.  The  place 
specially  chosen  for  worship,  however,  assumed  from  an 
early  date  a  special  importance.  The  other  parts  of  the 
building  came  gradually  to  be  detached,  and  participated 
in  no  respect  in  its  sacred  character.  The  domus  ecclesiae 
became  the  domus  Dei,  the  place  where  Christians  met  the 
Lord — the  dominicum} 

The  idea  of  associating  a  particular  solemnity  with  the 
taking  possession  of  one  of  these  sacred  buildings  was  too 
natural  to  be  overlooked,  and  we  find,  consequently,  an 
expression  of  it  at  an  early  date.  Immediately  after  the 
persecution  of  Diocletian  we  have  notices  of  the  dedication  of 
churches  performed  with  a  certain  degree  of  pomp.  Eusebius 
describes  that  of  Tyre,  which  was  celebrated  in  the  year 
314.  A  special  ritual  did  not  yet  exist.  The  neighbouring 
bishops  were  called  together,  and  an  immense  concourse 
of  people  assembled,  giving  solemnity  to  the  first  cele- 
bration of  the  holy  mysteries.  Addresses  bearing  on  the 
subject  were  delivered.  Eusebius,  who  was  elected  to 
deliver  the  discourse  at  the  dedication  of  the  Church  of 
Tyre,  did  not  neglect  to  insert  in  his  history  his  address 
on  this  occasion. 

The  Church  of  Tyre  was  a  city  church,  or  rather  the 
church  ^ar  excellence,  the  Cathedral  of  Tyre.  It  is  possible 
that  there  may  have  been  none  other  there  at  the  time  of 
its  inauguration.  In  such  great  cities  as  Eome,  Alex- 
andria, and  Carthage,  there  were  at  an  early  date  several 
churches,  a  single  one  being  insufficient  to  contain  the 
whole  Christian  population.  These  churches  had  their  own 
special    priests,   but    they   were    none   the    less   considered 


'  KvpiuKSv,  in  Greek.  Hence  the  term  in  use  among  Germanic  nations, 
kirche,  kirk,  church.  In  the  Neo-Latin  language  the  ancient  term  e/c/cAijo-ia 
is  the  source  of  the  designations  in  present  use. 


THE   DEDICATION   OF   CHUECHES.  401 

as  belonging  to  the  collective  community,  and  the  bishop 
proceeded  frequently  from  one  to  another.  They  represented 
the  expansion  of  the  cathedral  rather  than  distinct  parishes 
in  the  sense  we  now  attach  to  them. 

Besides  the  urban  churches,  there  were  cemetery 
chapels,^  situated  in  burying-places  and  used  for  funeral 
services  and  Masses,  and  for  anniversaries  and  other 
commemorations,  as  well  as  for  the  funeral  agwpe,  the 
observance  of  which  continued  for  a  long  time.  Some- 
times these  were  nothing  more  than  covered  buildings, 
capable  of  sheltering  the  priest,  the  altar,  and  a  small 
congregation.  If  the  congregation  were  numerous,  it 
assembled  in  the  open  air  within  the  bounds  of  the 
cemetery.  It  often  happened,  however,  that  the  cemetery 
chapel  was  built  near  or  over  the  tomb  of  a  martyr. 
In  such  a  case  popular  devotion  attracted  thither  a  mul- 
titude, who  did  not,  however,  limit  the  festival  to  a 
commemorative  anniversary.  The  faithful  loved  to  hold 
meetings,  either  liturgical  or  otherwise,  on  the  sites  where 
the  heroes  of  the  faith  reposed.  In  order  to  shelter  such 
assemblies,  and  with  the  desire  of  honouring  the  memory 
of  those  who  were  the  occasion  of  them,  edifices  of  con- 
siderable size  and  grandeur  were  constructed  over  the 
tombs  of  martyrs  and  apostles.  If  for  any  reason  the 
relics  of  the  martyr  were  not  already  contained  within 
the  sacred  precincts,  they  were  transferred  to  their  new 
resting-place  with  a  solemn  ceremonial.^  This  was,  so  to 
speak,  a  further  interment — a  depositio — but  a  triumphal 
one.  On  such  occasions,  besides  the  ordinary  liturgical 
service,  that  is,  the  taking  possession  of  the  place  for 
Christian     worship,    the    festival    of    the    dedication    was 


'  Upon  this  subject,  see  De  Eossi,  Roma  Sott.,  vol.  iii.  p.  454,  et  seq. 
*  I  confine  my  notices  here  to  the  translation  of  relica  mentioned  by 
St.  Ambrose. 


402    CHRISTIAN  woeship:  its  origin  and  evolution. 

associated  with  the  translation  of  the  relics  of  the  saint, 
that  is,  with  his  taking  possession  of  the  monument 
which  he  was  henceforward  to  occupy. 

There  were,  therefore,  two  kinds  of  churches,  namely, 
the  ordinary  churches,  which  were  merely  places  of  meet- 
ing for  liturgical  worship,  and  those  in  which  the  bodies 
of  the  saints  rested.  The  town  churches  belonged  chiefly 
to  the  former  category,  as  did  also  many  of  the  country 
places  of  worship.  The  second  type  must  have  been  re- 
presented by  but  a  small  number  of  Christian  edifices, 
if  they  were  limited  to  those  actually  constructed  over  the 
tombs  of  the  martyrs,  relatively  few  in  number,  whose 
memory  and  cult  had  been  preserved.  By  a  sort  of 
ritualistic  fiction,  however,  it  came  soon  to  be  recognised 
that  a  single  saint  could  have  a  great  number  of  tombs. 
Any  relic  whatever — a  piece  of  linen  saturated  with  his 
blood,  a  vessel  containing  oil  drawn  from  the  lamps  in 
his  sanctuary,  a  fragment  of  stuff  detached  from  the 
pall  of  his  sarcophagus  —  was  sufficient  to  represent 
him  at  a  distance  from  his  resting-place.  To  possess  an 
object  of  this  nature  was  to  possess  the  body  of  the 
saint  itself.  To  translate  it  and  depose  it  in  a  church 
was  equivalent  to  interring  the  body  there.^  Thus  repre- 
sentative tombs  could  be  multiplied  to  any  extent  that 
might   be  desired.     In  this  way  the  churches   with   relics 


*  The  history  has  been  known  for  a  long  time  of  the  Basilica  Romana 
of  Milan,  dedicated  by  St.  Ambrose  with  the  pignora  of  St.  Peter  and 
St.  Paul,  which  were  brought  from  Kome.  This  dedication  was  prior  to 
the  year  386  (Ambros.  Ep.,  22;  cf.  Paulinus,  Vita  Amhr.,  33).  We  must 
recall  also  the  basilica  of  the  same  apostles  constructed  by  Eufinus  in  his 
Villa  of  the  Oak,  near  Chalcedon,  and  solemnly  consecrated  in  the  year  394 
with  relics  also  from  Eome.  But  these  instances  are  considerably  less 
ancient  than  that  of  which  an  African  inscription  of  the  year  359  tells  us. 
This  was  the  case  of  a  memoria  in  which  there  had  been  placed,  in  addition 
to  the  relics  of  certain  local  martyrs,  de  ligno  crucis,  de  terra  promissionis  ubi 
natus  est  Chrisfus,  (pignora')  apostoli  Petri  et  Pauli  (AudoUent,  in  the 
Melanges  de  V Scale  de  Borne,  vol.  x.  p.  441). 


THE   DEDICATION   OF   CHUECHES.  403 

became  soon  as  numerous  as  the  rest — nay,  even  more 
numerous — until,  their  reputation  having  altogether  ex- 
celled that  of  the  others,  it  was  impossible  to  think  of 
a  church  without  relics  in  its  altar.  When  relics  {pig- 
nora,  sanduaria)  of  the  saints  were  not  to  be  had,  por- 
tions of  the  Gospel,  and  even  consecrated  hosts,  were 
employed  for  the  purpose.^ 


§  2. — EoMAN  Dedication  Eites. 

Formularies  for  the  dedication  of  churches  are  not 
found  in  either  the  Leonian  Sacramentary  or  that  of 
Adrian.^  The  Gelasian  Sacramentary,  as  is  always  the 
case,  is  more  complete,  but  we  cannot  say  beforehand 
whether  it  corresponds  in  this  respect  with  Eoman  or 
Galilean  usage,  or  whether  it  is  a  mixture  of  the  two. 
The  same  may  be  said  of  the  liturgical  works  of  Frankish 
origin  from  the  eighth  century  onwards.  There  is,  more- 
over, so  little  agreement  among  them,  that  the  question 
naturally  arises  whether  the  whole  of  the  dedication 
formulary  was  fixed  when  they  were  copied.  There  must 
have  still  been  a  wide  latitude  in  this  respect. 

If  we  ca,rry  our  researches  further  back  than  the  eighth 
century,  we  find  the  earliest  authority  for  Eoman  usage 
to  be  the  letter  from  Pope  Vigilius  to  Profuturus  of  Braga 


English  Council  of  Celichyth  [Chelsea— Te.],  held  in  816,  c.  2: 
"  Eucharistia  .  .  .  cum  aliis  reliquiis  condatur  in  capsula  ac  servetur  in 
eadem  basilica.  Et  ei  alias  reliquias  intimare  non  potest,  tamen  hoc  maxima 
proficere  potest,  quia  corpus  et  sanguis  est  domini  nostri  Jesu  Christi." 

^  A  dedication  Mass  occurs  in  the  Leonian  Sacramentary,  i.  34  (Mura- 
tori,  p.  308),  but  we  must  not  confound  such  a  Mass  with  the  rites  and 
formularies  peculiar  to  the  dedication  itself,  which  must  have  taken  place 
before  the  Mass. 


404      CHRISTIAN   WORSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

(538).  We  learn  from  this  that  about  the  middle  of 
the  sixth  century  the  Eoman  Church  had  not  yet  a  ritual 
for  the  dedication  of  churches.  A  church  was  dedicated 
by  the  simple  fact  that  Mass  had  been  solemnly  said 
within  it.  In  the  case,  however,  of  a  church  having 
relics,  these  had  to  be  deposited  in  it  before  the  saying 
of  the  first  Mass.  Aspersions  with  holy  water,  which 
form  so  important  a  part  in  the  existing  ritual,  are  only 
mentioned  to  be  excluded.^  They  found  no  place  in  Eoman 
usage. 

About  sixty  years  later  the  letters  of  St.  Gregory 
mention  the  dedication  of  churches  ^  somewhat  frequently. 
In  the  metropolitan  diocese  of  the  Pope  no  rural  church 
could  be  consecrated  without  his  authorisation,  and  to 
this  circumstance  we  owe  the  frequent  mention  of  these 
ceremonies  in  the  papal  correspondence.  The  Liber 
diurnus  contains  a  score  of  formularies  of  the  Eoman 
usage.^  I  can  discover  nothing  in  these  documents 
which  implies,  everything  considered,  another  ritual  than 
that  referred  to  by  Pope  Vigilius.* 


*  "  De  fabrica  vero  cujuslibet  ecclesiae,  si  diruta  fuerit  et  si  in  eo 
loco  consecrationis  solemnitas  debeat  iterari  in  quo  sanctuaria  non  fuerint, 
nihil  judicamus  oflBcere  ei  per  earn  minime  aqua  exorcizata  jactetm* :  quia 
consecrationem  cujuslibet  ecclesiae  in  qua  sanctuaria  non  ponuntur  cele- 
britatem  tantum  scimus  esse  missarum.  Et  ideo,  si  r^na  sanctorum 
basilica  a  fundamentis  etiam  fuerit  innovata,  sine  aliqua  dubitatione,  cum 
in  ea  missarum  fuerit  celebrata  solemnitas,  totius  sanctificatio  conse- 
crationis impletur.  Si  vero  sanctuaria  quae  habebat  ablata  sunt,  rursus 
earum  depositione  et  missarum  solemnitate  reverentiam  sanctificationis 
accipiet." 

2  Greg.  M.,  Ep.,  i.  56  (54) ;  ii.  5  (9)  ;  iii.  19 ;  vi.  22,  45  (43),  49  (48) ; 
viii.  4  (5);  ix.  25  (45)     cf.  Dialog.,  iii.  30. 

^  Garnier's  edition,  chap.  v. ;  Koziere,  10-31. 

*  We  meet  sometimes  with  celebrated  dedications  absque  missis  publicis ; 
but  these  are  cases  of  monastic  oratories  not  open  to  the  public,  and  where, 
consequently,  missae  publicae  could  not  be  celebrated.  As  the  edifice  was 
never  to  serve  for  public  Masses,  it  is  quite  ;natural  that  these  should  not 
be  said  at  the  dedication. 


THE  DEDICATION   OF   CHURCHES.  405 

We  find  a  confirmation  of  this  in  comparing  together 
the  two  most  ancient  ordines  of  dedication  according  to  the 
Eoman  usage.  The  first  has  been  hitherto  unpublished,^ 
and  the  second  was  edited  by  F.  Bianchini  in  vol.  iii.  of 
his  Anastasius,  p.  xlviii.  The  ceremony  described  in  both 
of  them  is  fundamentally  the  same,  the  differences  between 
them  arisiug  from  the  fact  that  while  one  inserts  the  musical 
portions  and  omits  the  prayers,  the  other  does  the  reverse. 
On  the  whole  they  supplement  each  other.  Their  titles  are 
significant.  There  is  no  mention  of  the  dedication;  the 
translation  of  relics  takes  its  place,  and,  in  fact,  almost 
the  whole  ceremony  is  taken  up  with  it.  Apart  from 
these  two  rituals,  we  find  in  the  Gelasian  Sacramentary  ^  a 
convocation  formulary  entitled  Denunciatio  cum,  reliquiae 
'ponendae  sunt  martyrum,  which  corresponds  to  the  ceremony 
in  question.     I  will  briefly  describe  it. 

The  bishop,  accompanied  by  his  clergy,  proceeds  to  the 
place  where  are  the  sanctuaria.  The  choir,  having  sung  a 
respond,  the  litany  is  said,  followed  by  a  prayer  of  the 
bishop.  The  latter  then  places  the  relics^  on  a  paten  on 
which  a  linen  cloth  was  spread,  and  covers  the  whole  with 
a  silk  veil.  The  procession  then  sets  out  for  the  church  to 
be  consecrated.  The  relics  are  borne  either  by  the  bishop 
himself  or  by  a  priest.  During  the  progress  of  the  procession 
a  psalm  is  chanted  by  the  choir,  and  on  approaching  the 
chujch  the  litany  is  begun. 

The  bishop  consigns  the  relics  to  the  hands  of  the  priests, 
and,  accompanied  by  only  two  or  three  clergy,  enters  the 
church.     He  begins  with  the  exorcism  of  the  water ;  having 


1  This  is  the  manuscript  of  St.  Amand.  It  will  be  found  at  the  end 
of  the  present  volume. 

*  II.  2 ;  Muratori,  vol.  i.  p.  635. 

*  The  relics  were  usually  placed  in  a  box  of  precious  metal.  See  De 
Rossi,  Bull.,  1872,  pi.  x.-xii. ;  de  Lauriere,  Bulletin  Monumental,  vol.  liv. 
(1888),  Note  sur  deux  reliquaires,  etc. 


406    CHEiSTiAN  woeship:  its  okigin  and  evolution. 

mixed  with  it  some  drops  of  chrism,  he  uses  this  to  make 
the  mortar  with  which  he  will  presently  seal  the  altar- stone. 
With  a  sponge  previously  dipped  in  the  exorcised  water 
he  washes  the  altar  once  only.  Then  leaving  the  church, 
he  concludes  the  litany  with  a  second  prayer.  Before 
re-entering  the  church,  he  asperses  the  people  with  what 
remains  of  the  lustral  water.  ^ 

The  bishop  now  takes  the  relics,  the  door  of  the  church 
is  opened,  and  while  he  enters,  followed  on  this  occasion 
by  all  the  people,  a  third  litany  is  sung,  and  concluded  by 
another  prayer.  When  this  is  finished,  and  while  the  choir 
is  chanting  an  antiphon,  he  divests  himself  of  his  planeta 
and  proceeds  alone  to  the  altar,  upon  which  he  deposits  the 
sanctuaria.  Before  closing  the  cavity  (sepulchre,  confession), 
he  anoints  the  four  internal  angles  of  it.  Then  placing  in 
position  and  sealing  the  stone  of  the  tomb,  he  recites  a 
prayer  and  anoints  the  stone  once  more  at  its  centre  and 
at  its  four  corners. 

The  altar  is  then  covered,  and  the  bishop,  resuming  his 
vestment,  recites  a  final  prayer.  The  linen  and  sacred 
vessels,  together  with  the  altar  cross,  are  then  brought  to 
him  to  be  blessed.  He  proceeds  thereupon  to  the  sacrarium, 
where  the  doorkeeper  awaits  him,  holding  a  lighted  taper 
in  his  hand.  The  bishop  blesses  this  taper,  and  by  it  the 
whole  lights  of  the  church,  which  are  immediately  lit,  and 
the  Mass  begins. 

It  is  easy  to  see  that  this  ritual  is  exclusively  funerary. 
The  tomb  of  the  saint  is  prepared  for  him ;  he  is  brought 
thither,  enclosed  within  it,  and  the  interior  and  exterior  of 
the  sepulchre  is  anointed  with  a  fragrant  unguent.  The 
idea  of  an  embalmment  is  still  more  clearly  expressed  in 
the  subsequent  ceremonies,  in  which  the  anointing  with 
fragrant  oil  is  accompanied  by  fumigation  with  incense. 

*  Thia  water  is  called,  in  the  later  rituals,  Gregorian. 


THE   DEDICATION   OF   CHURCHES.  407 

The  Ordo  of  Verona  mentions  the  aspersion  of  the  church 
at  the  end  of  the  ceremony,  but  this  passage  is  suspected  to 
be  an  interpolation.  In  any  case  there  is  nothing  like  it 
in  the  other  Ordo ;  even  in  that  of  Yerona  the  aspersion 
is  a  mere  afterthought  added  to  the  ceremony  of  the 
de]positio} 

There  would  be,  indeed,  nothing  extraordinary  in  the 
fact  if  it  had  been  customary  to  asperse  the  walls  of  a  new 
edifice.  As  early  as  the  time  of  Pope  Vigilius  the  faithful 
at  Eome  were  in  the  habit  of  sprinkling  holy  water  in  their 
houses.  The  Liher  Pontificalis  testifies  to  the  practice.^ 
From  the  existing  authorities,  however,  we  cannot,  I  believe, 
conclude  that  this  custom  had  been  then,  or  even  for  a 
long  time,  extended  to  edifices  consecrated  for  worship. 


§  3. — Gallican  Dedications. 

Having  reconstructed,  at  least  in  its  main  outlines, 
the  Eoman  ritual  for  the  dedication  of  churches,  I  will 
endeavour  to  do  the  same  in  regard  to  the  Gallican  usage.  ^ 
It  is  no  easy  task,  for  no  description  has  come  down  to 
us,  and  no  liturgical  text,  if  we  do  not  take  into  account 


*  As  the  Ordo  of  Verona  has  no  reference  elsewhere  to  the  aspersion 
of  the  people  with  the  remains  of  the  exorcised  water,  before  the  door  of 
the  church,  it  is  possible  that  it  may  here  have  that  in  yiew.  The  people 
and  not  the  walls,  are  aspersed,  and  this  in  the  interior  instead  of  the 
exterior.  In  the  other  rituals,  that  which  remains  of  the  lustral  water  ia 
simply  poured  out  at  the  foot  of  the  altar.  It  would  appear  that  some 
importance  was  attached  to  its  disappearance,  probably  to  prevent  its  being 
used  for  some  superstitious  purpose. 

«  Vol.  i.  p.  127. 

^  As  early  as  the  beginning  of  the  sixth  century  we  find  traces  of  a 
Gallican  ritual  for  the  dedication  of  churches.  Cone.  Aurel.  [511],  c.  10  : 
"Ecclesias  [Gothorum]  simili  quo  nostrae  innovari  sclent  placuit  or  dine 
cuusecrari." 


408      CHRISTIAN   WORSHIP:    ITS   ORIGIN   AND   EVOLUTION. 

books  in  which  the  Eoinan  and  Gallican  rituals  are  more 
or  less  combined. 

An  ancient  commentary  on  the  ritual  of  a  dedication, 
published  in  the  first  instance  by  Martene,  was  attributed 
by  him  to  Eemigius  of  Auxerre,  the  head  of  the  Episcopal 
School  at  Eheims  at  the  end  of  the  ninth  century.  Although 
this  attribution  is  not  certain,  the  text  to  which  the  com- 
mentary is  attached  was  assuredly  in  use  in  the  ninth 
century,  for  it  is  found,  almost  word  for  word,  in  another 
Ordo,  that  of  the  Verona  manuscript,  of  which  I  have  spoken 
above.^  It  immediately  precedes  there  the  Koman  ritual 
which  I  have  just  described. 

The  Sacramentary  of  Angouleme  ^  of  the  end  of  the 
eighth  or  beginning  of  the  ninth  century  contains,  in  regard 
to  the  dedication  of  churches,  an  Ordo  fundamentally  similar 
to  the  ritual  of  Eemigius.  It  differs  from  it  in  only  one 
important  point,  to  which  I  will  shortly  refer.  The  prayers 
and  other  formularies  contained  in  this  Sacramentary  and 
in  that  of  Gellona,  which  is  of  nearly  the  same  date,^  are 
the  same  as  those  of  which  the  ritual  of  Eemigius  furnishes 
the  series  and  the  first  words. 

Finally,  the  two  ancient  manuscripts,  called  respectively 
the  Gelasian  Sacramentary  and  the  Missale  Francorum, 
contain  the  majority  of  these  prayers,  and  even  some 
rubrics  which  are  absolutely  identical  with  those  implied 
or  expressed  in  the  Eemigius  ritual  and  the  Ordo  of 
Verona.      We   may   therefore   conclude  that  the  whole  of 

1  Dr.  Magistretti  has  published  the  text  of  it,  taken  by  him  from  a 
Milanese  Pontifical  of  the  ninth  century,  and  from  a  Maintz  Pontifical  a 
Uttle  less  ancient  {Mon.  Lit.  Arnbr.,  vol.  1.).  The  Ordo  Amhrodanus,  pub- 
lished by  the  Rev.  Father  Mercati  (^Studi  e  Testi,  part  7,  p.  21),  from  a  Lucca 
manuscript  of  the  eleventh  century,  gives  indications,  like  the  present 
Pontifical,  of  having  been  rehandled. 

^  Parisinus,  816.     See  this  Ordo  in  the  Appendix. 

^  Delisle,  Anciens  Sacramentaires,  Nos.  7  and  15  (i/^m.  de  I'Acad.  dea 
Insor.,  vol.  xxxii.  part  1). 


THE   DEDICATION   OF   CHURCHES.  409 

this  ritual   was  in  use  in  France  at  the  beginning  of  the 
eighth  century. 

1.  Entrance  of  the  Bishop.     Introductory  Prayers. 

The  relics  of  the  saints  are  in  a  place  apart;  an  all- 
night  vigil  is  kept  before  them.  The  church  to  be  con- 
secrated is  empty,  but  twelve  candles  are  burning,  ranged 
alons  the  walls.  A  cleric  shuts  himself  inside  in  order 
to  open  the  church  when  the  occasion  arises.  The  bishop 
presents  himself  before  the  door,  and  touches  the  lintel 
with  his  pastoral  staff  (camhuta),  while  saying  the  antiphon 
(anthem),  Tollite  portas,  principes,  vestras,  etc.  The  choir 
then  chants  a  similar  psalm,  Domini  est  terra,  at  the  end 
of  which  the  door  is  opened,  and  the  bishop  enters,  saying, 
Pax  huic  domuil  Proceeding  to  the  altar,  the  clergy 
following,  all  prostrate  themselves  there,  while  through  the 
empty  church  the  chant  of  the  litany  is  heard  resounding 
for  the  first  time.  The  bishop  then  rises  and  recites  the 
first  prayer — 

Magnificare,  Domine,  Deus  noster,  in  Sanctis  tms ;  et  hoc  in  templo 
aedificationis  appare,  ut  qui  omnia  in  filiis  adoptionis  operaris,  ipse  semper 
in  tua  haereditate  lauderis. 

2.   The  Ceremony  of  the  Alphabet. 

The  bishop  then  proceeds  to  the  eastern  corner  on  the 
left-hand  side,  and,  passing  in  a  diagonal  line  across  the 
church,  traces  on  the  pavement  with  the  end  of  his  pastoral 
staff  the  letters  of  the  alphabet.  Then  going  to  the  right 
eastern  corner,  he  repeats  the  ceremony  in  another  diagonal 
line  across  the  pavement.^ 

'  The  present  custom  is  to  trace  the  alphabet  in  Greek  characters  in 
the  first  line,  and  in  Latin  in  the  second.  The  ninth-century  rituals  do 
not  note  this  distinction.  The  pavement  is  previously  covered  with  ashes 
along  the  two  diagonals,  in  order  that  the  letters  may  be  rendered  visible. 


410    CHRISTIAN  worship:  its  origin  and  evolution. 

3.  Preparation  of  the  Lustral   Water. 

Eeturning  to  the  altar,  the  bishop  implores  the  help  of 
God,  Deus  in  adjutorium  meum  intende,  and  then  proceeds 
to  the  blessing  of  the  lustral  water.  This  ceremony  begins 
with  the  exorcism  and  blessing,  repeated  separately  over 
the  water  first,  and  then  over  the  salt.  The  salt  is  then 
mixed  with  ashes,  and  the  mixture  sprinkled  on  the 
water  in  the  form  of  a  cross  in  three  separate  acts.  The 
bishop  then  pours  in  wine,  and  recites  the  following 
prayer : — 

Creator  et  conservator  humani  generis,  dator  gratiae  spiritalis,  largitor 
aeternae  salutis,  tu  permitte  Spiritum  tuum  super  vinum  cum  aqua 
mktum ;  ut  armata  virtute  caelestis  defensionis  ad  consecrationem  hujus 
ecclesiae  vel  altaris  proficiat. 

4.  Lustration  of  the  Altar. 

Having  dipped  his  finger  into  the  lustral  water,  the 
bishop  traces  a  cross  at  each  of  the  four  angles  of  the 
altar,  and  then  makes  the  circuit  of  it  seven  times  while 
aspersing  it  with  a  bunch  of  hyssop.  The  choir  in  the 
mean  time  chants  the  Miserere. 

5.  Lustration  of  the  Church. 

Still  holding  the  bunch  of  hyssop,  the  bishop  makes 
the  circuit  of  the  church  thrice,  sprinkling  the  lustral 
water  on  the  walls,  while  the  choir  chant  the  three 
psalms,  Miserere,  Exurgat  Deus,  Qui  habitat  in  adjutorio 
Altissimi.  Certain  clerics  despatched  by  him  proceed  to 
asperse  the  church  on  the  exterior  walls.^     The  bishop  then 

^  The  Ordo  of  Verona  says  once  only.  At  present  this  lustration  is 
repeated  three  times.  It  is  the  bishop  himself  who  now  performs  it  before 
entering  the  church. 


THE   DEDICATION   OF   CHUECHES.  411 

asperses  the  pavement  while  proceeding  from  the  altar  to 
the  door,  and  then  on  a  line  at  right  angles  to  this  across 
the  middle  of  the  church. 


6.  The  Consecrating  Prayers. 

The  bishop  takes  up  a  position  in  the  middle  of  the 
church,  and,  facing  the  altar,  recites  two  prayers,  the  latter 
being  eucharistic  in  character — 

Deus  qui  loca  nomini  tuo  dicata  sanctificas,  effunde  super  banc 
orationis  domum  gratiam  tuam,  ut  ab  omnibus  bic  invocantibus  te 
auxilium  tuae  misericordiae  sentiatur. 

Dominus  vobiscum. — Sursum  corda. — Gratias  agamus,  etc. 

Vere  dignum  et  justum  est,  aequura  et  salutare,  nos  tibi  semper  et 
ubique  gratias  agere,  Domine  sancte,  Pater  omnipotens,  aeteme  Deus, 
sanctificationum  omnipotens  dominator,  cujus  pietas  sine  fine  sentitur ; 
Deus,  qui  caelestia  simul  et  terrena  complecteris,  servans  misericordiam 
tuam  populo  tuo  ambulanti  ante  conspectum  gloriae  tuae ;  exaudi  preces 
servorum  [tuorum],  ut  sint  oculi  tui  aperti  super  domum  istam  die  ac 
nocte ;  bancque  basilicam  in  bonorem  sancti  ilUus  sacris  mysteriis 
institutam  clementissimus  dedica,  miserator  inlustra,  proprio  splendore 
clarifica;  omnemque  bominem  venientem  adorare  in  hoc  loco  placatus 
admitte,  propitius  dignare  respicere;  et  propter  nomen  tuum  magnum 
et  manum  fortem  et  bracbium  excelsum  in  boc  babitaculo  supplicantes 
libens  protege,  dignanter  exaudi,  aeterna  defensione  conserva ;  ut  semper 
febces  semperque  tua  religione  laetantes  constanter  in  sanctae  Trinitatia 
fide  catbolica  perseverent. 


7.  The  Anointing  of  the  Altar. 

While  the  anthem  Introiho  ad  altare  Dei  and  the 
psalm  Judica  me  Deus  are  being  sung,  the  bishop  proceeds 
to  the  altar  and  pours  out  at  its  foot  the  remainder  of  the 
lustral  water.  Having  censed  the  altar,  he  anoints  it  three 
times — in  the  centre,  and  at  the  four  corners — the  first  two 
with  the  ordinary  blessed  oil,  and  the  third  time  with  the 
holy  chrism.  During  this  ceremony  the  choir  chant  three 
antiphons  suited  to  the  rite — 


412      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

Erexit  Jacob  lapidem  in  titulum,  fundens  oleum  desupei', 
etc. — Psalm :  Quam  dilecta  tabernacula  tua. 

Sanctijicavit  Dominus  tabernaculum  suum,  etc. — Psalm : 
Deus  noster  refugium. 

Ecee  odor  filii  mei,  etc. — Psalm :  Fundamenta  ejus. 

During  the  anointing  a  priest  makes  continual  circuits 
around  the  altar,  swinging  a  censer,  thus  continuing  the 
censing  begun  by  the  bishop. 


8.  The  Anointing  of  the  Church. 

The  bishop,  having  completed  the  anointing  of  the 
altar,  proceeds  round  the  church,  and  anoints  the  walls 
once  with  holy  chrism. 


9.  Consecrating  Prayers. 

Eeturning  to  the  altar,  upon  which  he  places  in  the 
form  of  a  cross  kindled  grains  of  incense,  he  recites,  while 
these  are  burning,  a  consecrating  prayer  of  the  Galilean 
type,  preceded  by  an  invitatory — 

Dei  Patris  omnipotentis  misericordiam,  dilectissimi  Fratres,  depre- 
cemur ;  ut  hoc  altariura  sacrificiis  spiritalibu3  consecrandum,  vocis  nostrae 
esorandus  officio  praesenti  benedictione  sanctificet ;  ut  in  eo  semper 
oblationes  famulorum  suorurn  studio  suae  devotionis  impositas  benedicere 
et  sanctificare  dignetur;  et  spiritali  placatus  incenso,  precanti  familiae 
suae  promptus  exauditor  adsistat. 

Deus  omnipoteas,  ia  cujus  bonorem  altarium  sub  invocatione  tui 
consecramus,  clemens  et  propitius  preces  nostrae  humilitatis  exaudi, 
et  praesta  ut  in  hac  mensa  sint  tibi  libamina  accepta,  sint  grata,  sint 
pinguia  et  Spiritus  sancti  tui  semper  tore  perfusa,  ut  omni  tempore 
in  hoc  loco  supphcantis  tibi  familiae  tuae  anxietates  releves,  aegri- 
tudines  cures,  preces  exaudias,  vota  suscipias,  desiderata  confirmes, 
postulata  concedas. 


THE   DEDICATION   OF    GHUECHES.  413 

10.  Blessing  of  Objects  used  in    Worship. 

The  STibdeacons  afterwards  brought  the  linen,  the  sacred 
vessels,  and  the  ornaments  of  the  church,  to  the  bishop 
to  bless  them.  Special  formularies  are  found  for  the  bless- 
ing of  the  linen  and  the  paten  and  chalice,  the  latter 
being  consecrated  by  an  anointing  with  the  holy  chrism. 

11.  Translation  of  Belies. 

The  clergy,  headed  by  the  bishop,  then  left  the  church 
and  proceeded  to  the  locality  where  the  people  were 
gathered  together  around  the  holy  relics.  These  were 
translated  with  high  ceremonial  during  the  chanting  of 
triumphal  hymns :  Amhulatis  sancti  Dei,  ingredimini  in 
doitatem,  etc.  The  people  followed  the  solemn  cortege 
iato  the  church,  but  when  the  bishop  had  reached  the 
sanctuary,  a  veil  was  let  fall  behind  him.  He  went 
alone  to  the  depositio  of  the  pignora,  and  while  he  was 
enclosing  them  in  the  altar  the  choir  sang,  as  an  anti- 
phon  to  the  psalm  Cantate  domino  canticum  novum,  the 
antiphon  Exultabunt  sancti  in  Gloria.  When  the  ceremony 
was  over  ^  the  lights  of  the  church  were  lit,  and  the  bishop 
proceeded  to  make  his  preparation  in  the  sacrarium  for 
celebrating  Mass. 

This  ritual  is  in  the  main  clear  and  logical.  It  fol- 
lows the  line  prescribed  for  initiation  into  the  Christian 
mysteries.  Just  as  the  Christian  is  dedicated  by  water 
and  oil,  by  baptism  and  confirmation,  so  the  altar  in  the 
first  place,  and  the  church  in  the  second,  are  consecrated 
by  ablutions  and  anointing.  When  the  church  had 
been  consecrated,  the  saints,  represented  by  their  pignora, 

^  BemigiuB  mentions  here  the  prayer,  Deus  qui  ex  omni  coaptione. 

2   E 


414      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

were  introduced  into  it,  and  then,  in  their  turn,  the 
assembly  of  the  faithful.  The  latter  portion  corresponds 
with  the  Eoman  ceremony  of  the  depositio,  but  it  contains 
certain  details  which  resemble  those  in  the  consecration 
of  the  altar  by  water  and  anointing.  The  Frankish 
liturgiologists  of  the  eighth  and  ninth  centuries,  who 
took  to  meddling  with  the  two  rituals  by  combining 
them,  were  not  always  clever  enough  to  avoid  confusions 
and  repetitions.  More  complications  were  the  result  in 
this  case  than  in  that  of  the  ordination  ritual.  The  same 
procedure  was  not  everywhere  adopted,  and  the  Ordines 
which  I  publish  exhibit  different  modes  of  combination. 
As  for  the  existing  Pontifical,  it  is  the  result  of  a  still 
more  complex  operation.  Taken  as  a  whole,  however,  we 
recognise  in  it  clearly  the  coexistence  of  the  two  rituals 
which  I  have  described  seriatim. 

The  former  of  the  two,  a  ritual  of  a  funerary  type,  is 
purely  and  decidedly  Eoman,  as  we  readily  gather  both 
from  the  documents  themselves  and  by  its  agreement  with 
what  we  know  of  ancient  Eoman  practice  in  such  matters. 
But  the  other  ritual — a  ritual  of  a  baptismal  character — can 
we  say  with  certainty  that  it  is  purely  of  a  Galilean  type  ? 

We  must  make  here,  I  think,  some  distinctions.  At 
the  beginning  and  in  the  middle  of  this  ceremony  we 
meet  with  prayers  which  are  more  Eoman  than  GalUcan 
in  type  and  style.  I  refer  to  the  prayer  Magnijicare, 
the  consecrating  prayers  recited  by  the  bishop  in  the 
middle  of  the  basilica,  the  prayer  Deus  qui  loca,  and  the 
eucharistic  formulary  Deus  sanctificationum.  It  is  pos- 
sible that  these  were  borrowed  from  the  Eoman  Liturgy.^ 
I  would  remark  here,  in  the  first  place,  that  the  prayer 
Magnijicare    is    unknown    to    the    Gelasian    Sacramentary 

^  From  some  dedicatory  Mass,  and  not  from  a  specific  ritual,  because,  as 
I  have  pointed  out  above,  the  Roman  dedication  did  not  consist  of  prayers 
of  this  nature  apart  from  the  Mass. 


THE   DEDICATION   OF   CHURCHES.  415 

(No,  Ixxxviii.)  and  the  Missale  Francorum,  and,  in  the 
second,  that  the  latter  document  does  not  begin  the  series 
of  prayers  assigned  to  the  officiating  minister  until  the 
Creator  et  Conservator,  whose  frequent  repetitions  are  in 
the  Galilean  style ;  and  thirdly,  that  it  omits  altogether 
the  two  consecrating  prayers,  Beus  qui  loca  and  Deus  sanc- 
tificationum.  We  have  reason,  therefore,  to  believe  that 
these  prayers  were  foreign  to  the  original  Galilean  ritual. 
The  elimination  of  them,  however,  does  not  in  any  way 
affect  the  character  of  the  ceremony.  The  principal 
prayer,  Deus  omnipotens,  in  cujus  honorem,  is  transferred, 
it  is  true,  to  the  end,  but  this  serves  to  give  only  more 
unity  to  the  ritual,  for  in  place  of  two  consecrating 
prayers  we  have  only  one. 

As  for  the  remaining  portion,  we  find  it  touched  upon 
— lightly,  it  is  true — in  a  passage  of  Gregory  of  Tours,^ 
where  the  dedication  of  an  oratory  in  honour  of  St.  Ally  re 
(Illidius)  is  dealt  with.  Gregory  himself  presided  at  the 
ceremony  in  his  cathedral  town.  On  the  previous  night 
the  relics  had  been  "  watched "  in  the  basilica  of  St. 
Martin.  The  bishop  proceeded  in  the  morning  to  the 
oratory,  where  he  consecrated  the  altar.^  He  then  returned 
to  the  basilica,  and,  having  taken  the  relics,  translated 
them  in  procession  to  the  oratory.  The  ceremonies 
assume  here  the  same  order  as  those  in  our  second 
ritual.  At  Eome  the  ceremony  would  have  begun  by 
the  fetching  of  the  relics  from  the  basilica  where  they 
had  been  provisionally  placed. 

A  most  remarkable  coincidence  is  found  between 
the  ceremony  described  and  the  Byzantine  ritual  pub- 
lished by   Goar.^     In   this    ritual    the   dedication   and  the 

1  Glor.  Con/.,  20. 

2  "Mane  vero,  venientes  ad  cellulam,  altare  quod  erexeramus  sancti- 
ficavimus." 

^  EuclioL,  p.  8B2,  et  seq.,  following  the  text  of  tlie  Barberini  manuscript. 


416      CHRISTIAN  WORSHIP:    ITS   ORIGIN   AND   EVOLUTION. 

deposition  of  the  relics  are  quite  distinct  ceremonies, 
and  took  place  usually  on  different  days.  The  bishop 
began  by  sealing  the  table  of  the  altar,  which  was 
placed  either  on  columns  or  on  a  solid  base.  He  made 
upon  it  the  sign  of  the  cross,  and  washed  it, 
in  the  first  instance,  with  baptismal  water,  and  then 
with  wine.  He  then  anointed  it  with  chrism  (juvpov)} 
and  finally  fumigated  it  with  incense.  When  the  altar 
had  been  consecrated,  he  made  a  circuit  of  the  church, 
swinging  the  censer,  while  a  priest,  walking  behind  him, 
anointed,  in  the  form  of  a  cross,  the  walls,  columns,  etc. 
The  ceremony  came  to  an  end  with  the  blessing  of  the 
linen,  sacred  vessels,  lamps,  and  other  objects  used  in 
worship. 

The  dejpositio,  which  was  preceded  by  a  solemn  vigil, 
was  accomplished  with  all  the  ceremony  possible.^  On 
arrival  at  the  church,  the  chant  Tollite  portas,  principes, 
vestras  was  sung.  Before  closing  the  tomb  of  the  relics 
the  bishop  anointed  it  with  chrism. 

This  summary  is  sufficient  to  impress  upon  us  the 
relationship  existing  between  the  Greek  ritual  and  our 
second  Latin  ritual.  After  all  that  we  have  seen  of  the 
relations    between  the    Byzantine    and   Galilean  Liturgies, 


^  Dionysius  the  Areopagite  (Eccl.  Mier.,  iv.  12)  mentions  the  use  of 
fivpov  in  the  consecration  of  the  altar. 

*  At  Constantinople  the  emperor  took  part  in  the  procession,  walking 
on  foot  behind  his  state  chariot,  in  which  the  patriarch  was  seated  holding  the 
relics  on  his  knees.  Theophanius  (pp.  217,  227,  228,  238,  De  Boor)  describes 
in  the  same  way  dedications  celebrated  at  Constantinople  in  the  time  of 
Justinian,  in  the  years  537,  550,  551,  562.  He  also  mentions  the  chant 
"Apare  irvXas,  ot  &pxovTes,  vjxwv.  An  ivory,  preserved  at  Treves,  represents 
one  of  these  ceremonies,  possibly  that  of  St.  Irene,  at  Galata,  which  was 
celebrated  in  551.  My  reason  for  supposing  this  date  is  the  presence  of 
two  patriarchs  in  the  Imperial  chariot.  Now,  Theophanius  says  that  the 
dedication  of  551  was  presided  over  by  the  two  patriarchs  Menas  of 
Constantinople  and  Apollinaris  of  Alexandria.  See  a  representation  (a 
bad  one)  of  this  object  in  the  Bevue  de  I'Art  Chretien,  vol.  xxxi.  p.  122. 


THE   DEDICATION   OF   CHUKCHES.  417 

there  can  hardly  be  any  doubt  that  it  is  a  Gallican 
ritual  we  have  before  us.^ 

A  question  still  remains  to  be  answered.  What  is 
the  origin  of  the  ceremony  of  the  alphabet?  It  is  un- 
known in  the  East ;  and  in  the  West,  as  we  have  seen, 
it  is  not  attested  before  the  ninth  century,  even  in  the 
Frankish  Liturgy.  From  that  date  it  is  difficult  to  trace 
it  back  to  its  true  source,  and  to  say  whether  it  is 
Eoman  or  Gallican.  Sig.  de  Eossi^  points  out  interesting 
relations  between  this  singular  rite  and  certain  Christian 
monuments  on  which  the  alphabet  appears  to  have  a  sym- 
bolical signification.  He  has  removed  all  doubt  as  to  the 
idea  which  suggested  the  ceremony.  It  corresponds  with 
the  taking  possession  of  land  and  the  laying  down  its 
boundaries.  The  saltire,  or  St.  Andrew's  cross  {crux  decussata), 
upon  which  the  bishop  traces  the  letters  of  the  alphabet, 
recalls  the  two  transverse  lines  which  the  Roman  sur- 
veyors traced  in  the  fiirst  instance  on  the  lands  they 
wished  to  measure.  The  letters  written  on  this  cross  are 
a  reminiscence  of  the  numerical  signs  which  were  combined 
with  the  transverse  lines  in  order  to  determine  the 
perimeter.  The  series  formed  by  these  letters,  moreover, 
that  is,  the  entire  alphabet,  is  only  a  sort  of  expansion 
of  the  mysterious  contraction  AQ,  just  as  the  decussis,  the 
Greek  X,  is  the  initial  of  the  name  of  Christ,  The  alphabet 
traced  on  a  cross  on  the  pavement  of  the  church  is  thus 
equivalent  to  the  impression  of  a  large  signum  Christi 
on  the  land  which  is  henceforward  dedicated  to  Christian 
worship. 

This  profound  symbolism,  as  well  as  the  ancient  custom 
on   which    it   is  grafted,   must    go   back   to  a  time   when 

1  But  it  is  to  be  well  understood  that  the  portions  indicated  above 
as  Koman  must  be  omitted  in  order  to  reconstitute  it  in  its  original 
form. 

2  Bull.,  1881,  p.  140. 


418      CHRISTIAN   WOESHIP  :    ITS   OEIGIN   AITD   EVOLUTION. 

barbarism  was  not  yet  dominant,  and  consequently  far 
beyond  the  eighth  century.  This  is  all  that  can  be  said. 
There  were  Eoman  surveyors  in  other  places  besides  Rome 
and  Italy,  and  there  is  no  indication  that  this  curious  trans- 
ference of  their  practices  originated  in  Italy  rather  thau 
in  Gaul  or  Spain. 


CHAPTEE    XIII. 

the  consecration  of  viegins. 

§    1. — The   Profession   of  Virgins. 

The  different  forms  taken  by  the  ascetic  life  in  Christian 
antiquity  succeeded  one  after  another  in  the  following 
sequence.^  In  the  earliest  times  individual  asceticism  was 
practised  without  its  involving  separation  from  the  ecclesi- 
astical community  and  family  life,  or  absence  from  the  city 
and  ordinary  avocations.  Experience  having  subsequently 
shown  the  difficulty  of  reconciling  such  conflicting  duties, 
ascetics  "  retired  from  the  world,"  and  sought  silence  and 
solitude  away  from  human  habitations.  This  second  stage 
is  that  of  monks,  or  isolated  anchorites.  Finally,  these 
ascetics  or  anchorites  conceived  the  idea  of  living  together, 
of  forming  groups  of  individuals  drawn  exclusively  from 
persons  of  their  own  calling,  isolated  from  the  "world," 
and  even  from  ordinary  Christians.  It  was  thus  that  the 
ccenobitic  life  took  its  origin. 

It  is  merely  with  the  first  stage  that  I  have  to  deal  here, 
namely,  that  of  the  ascetics  attached  to  the  local  church 
without  segregation  of  any  kind.  Their  ranks  were  recruited 
from  both  sexes,  even  at  an  early  period;  we  note  their 
presence  even  in  the  second  century  under  various  names, 
such   as   ascetae,  eunuchs,   continentes,   encratifae,   etc.     The 

'  I  have  given  the  logical,  which  is,  in  the  main,  also  the  chronological 
order. 


•420      CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

term  "  ascetic,"  or  "  monk  "  (acrKrjr»jc,  f^ovaxog),  in  the  fourth 
century  was  more  frequently  used  in  Greek-speaking 
countries  to  denote  men ;  whereas  in  Latin,  when  these 
same  terms  were  not  employed,  the  word  "  confessor,"  or, 
later  on,  "  religious,"  was  used  (confessor,  religiosus)}  The 
women  were  designated  by  the  name  of  virgins,  or  sacred 
virgins  (jrapBtvoi,  virgines  sacrae). 

This  term,  like  the  majority  of  those  that  preceded  it, 
expressed  the  kind  of  renunciation  which  was  most  highly 
esteemed  and  sought  after.  We  must  be  cautious  in  drawing 
comparisons  between  the  modern  "  religious  "  of  both  sexes 
and  their  forerunners  of  a  remote  antiquity.  The  earlier 
examples  cultivated  ascetism  for  its  own  sake,  and  not  as  a 
favourable  condition  for  meditation,^  or  for  the  exercise  of 
works  of  charity,  of  preaching,  and  teaching.  The  Christian 
virgin  who  remained  a  virgin  had  performed  the  essential 
part  of  her  supererogatory  obligations.  No  special  fervour 
was  demanded  of  her,  no  extraordinary  assiduity  in  attend- 
ing meetings  for  worship,  nor  any  particular  devotion 
to  good  works.  It  was  only  at  a  later  date,  when  the 
first  fervour  of  the  Christian  communities  in  general 
had  somewhat  abated,  that  an  exceptional  piety  was 
looked  for  in  those  that  practised  continency.  It  is 
true   that   this   idea    developed   rapidly,   and    ecclesiastical 


'  Confessor  is  the  term  used  in  the  Roman  Liturgy;  see  infra,  p.  421, 
note  2 :  au  epitaph  (De  Kossi,  Bull.,  1874,  pi.  vi.)  of  Tarquinii  mentions 
a  Euticius  confessor;  it  is  in  this  sense  that  the  term  is  employed  in 
the  Councils  of  Elvira  (c.  25),  Aries  (314,  c.  9),  and  Toledo  (400,  cc 
6,9). 

*  St.  Paul  (1  Cor.  vi.)  adopts  a  standpoint  more  in  harmony  with  our 
own.  It  should  be  noted  that  what  he  says  with  regard  to  virginity  is 
in  connection  with  the  immediate  coming  of  Christ :  tempus  breve  est, 
praeterit  figura  hujus  mundi.  We  should  be  careful  to  realise  that 
Christian  asceticism  is  in  no  way  derived  from  this  teaching  of  the 
apostle.  Asceticism  is  anterior  to  Christianity,  and  is  certainly  not  peculiar 
to  it. 


THE   CONSECRATION   OF    VIRGINS.  421 

legislation  in  that  direction  was  upheld  by  or  even  prompted 
by  the  tendency  of  general  opinion.  Those  who  have  given 
way  to  laxity  do  not  regard  with  disfavour  the  small  body 
of  courageous  souls  who  undertake  to  bear  the  burdens  which 
they  themselves  will  no  longer  attempt  to  lift.  With 
regard  to  charitable  works,  the  performance  of  such  was 
considered  incumbent  either  on  the  faithful  in  general,  or 
on  the  community  as  represented  by  the  clergy  and  their 
assistants — bishops,  priests,  deacons,  deaconesses,  and  humbler 
ministers. 

The  principal  motive  of  the  profession  of  virginity  was  the 
assumption  that  such  a  manner  of  life,  being  superior  to  the 
forces  of  nature,  reflected  special  honour  on  Christianity.^ 
The  virgins  of  both  sexes — but  especially  the  women,  on 
account  of  their  peculiar  frailty — were  regarded  as  an 
honour  to  the  Church,  the  most  precious  jewels  in  her 
crown.  Thus,  far  from  hiding  them  behind  walls  and 
gratings,  special  delight  was  taken  by  tlie  Church  in  putting 
them  forward.  The  confessors  and  the  sacred  virgins,  to 
whom  were  added  the  widows  who,  after  a  short  marriage, 
had  remained  steadfast  in  their  profession  of  widowhood, 
constituted  a  sort  of  aristocracy  in  the  community  of  the 
faithful,  obtained  special  mention  in  their  prayers,^  and 
had  a  distinct  place  reserved  for  them  in  the  church.  Marks 
of  respect  were  voluntarily  shown  them,  and  the  matrons 
did  not  leave  the  sacred  place  of  assembly  without  comiag 
to  ask  the  holy  Iciss  of  the  consecrated  vkgins. 

The  greatest  freedom  prevailed  in  regard  to  entering  upon 

'  St.  Ambrose  draws  a  comparison  bot-wcon  the  Christian  virgins  and 
the  Koraan  vestals.  He  points  triumphantly  to  the  inconsiderable  number 
of  the  latter,  and  to  the  occasional  and  enforced  nature  of  their  occupations. 

*  In  the  Roman  formulary  of  the  prayer  of  the  faithful,  as  it  is 
preserved  in  the  liturgy  for  Good  Friday  (cf.  above,  p.  178),  the  ancetae  of 
both  sexes  are  mentioned  immediately  after  the  clergy :  "  Oremus  et  pro 
ontiiibm  epucopis  .  .  .  OKtiariu,  con/ensoribuif,  iiirgiuihu»,  viduin  et  pro  omni 
fopulo  Dei." 


422      CHRISTIAN    WORSHIP:    ITS   ORIGIN   AND    EVOLUTION. 

the  virginal  state.  Its  adoption  was  not  marked  by  any- 
special  ceremony.  A  change  was  made  in  costume,  garments 
of  a  more  sober  shape  and  colour  being  worn;  and  if  the 
person  had  the  true  spirit  of  her  vocation,  a  more  retired  mode 
of  life  was  adopted.  Christianity  was  practised  with  serious- 
ness and  severity,  vdthout  indulgence  in  any  authorised 
or  tolerated  relaxations,  and  to  the  sacrifice  of  the  pleasures 
of  the  flesh  were  added  special  austerities  in  the  use  of  food, 
baths,  and  sleep.^ 

At  a  later  date  virgins,  on  entering  upon  their  calling, 
were  the  objects  of  a  special  ceremony,  which  consisted 
of  the  bestowal  of  the  veil,  or  velatio,  to  which  was 
attached  the  idea  of  a  kind  of  mystical  marriage  with 
Christ.^  After  this  ceremony  the  engagement  was  regarded 
as  irrevocable,  and  it  was  no  longer  possible  to  contract 
a  marriage,  any  violation  of  the  vow  ccxistituting  a  sort 
of  sacrilegious  adultery.  In  the  fourth  century  Imperial 
legislation  confirmed  ecclesiastical  opinion  on  this  point.^ 
The  age  for  the  reception  of  the  velatio  was  not  at  first 
definitely  prescribed.  It  varied  according  to  the  judg- 
ment of  the  bishop,*  or  the  custom  of  the  country.  In 
Africa,  at   the    end    of   the   fourth    century,    the   veil   was 


^  This  -was  the  practice  of  the  earnest  ascetics ;  but  there  were  others, 
alas,  too  numerous,  whose  lives  were  not  so  orderly.  The  Fathers  of  the 
Church  constantly  inveigh  against  the  consecrated  virgins  who  compromised 
their  profession  by  a  most  worldly  exterior.  Some  were  found  who,  having 
lost  their  parents,  or  who  for  some  reason  were  not  living  with  their 
family,  allowed  themselves  a  "  protector,"  who  shared  their  dwelling,  to 
say  the  least.  Public  opinion  appears  to  have  been  very  tolerant  of  these 
disorders,  for  they  had  often  to  be  denounced  in  sermons  of  the  time. 

*  This  conception  of  virginal  consecration  explains  why  this  ceremony 
should  take  place  only  in  the  case  of  women. 

»  Cod.  Theod.,  Bk.  IX.,  vol.  25. 

*  Ambr.,  De  Virg.,  7.  His  sister  Pilarcellina  was  still  young  when  she 
was  consecrated  by  Pope  Liberius.  The  words  which  St.  Ambrose  attri- 
butes to  Liberius  on  this  oecasion  would  lead  us  to  believe  that  the 
Roman  virgins  usually  received  consecration  before  advanced  age. 


THE  CONSECRATION   OF  VIRGINS.  423 

given  as  early  as  the  twenty-fifth  year ;  ^  in  Spain 
about  the  same  time,  the  woman  had  to  wait  till  her 
fortieth  year.^  This  latter  limit  helped  to  obviate  many 
difficulties,  and  a  law  of  458^  officially  sanctioned  it. 
In  this  manner  the  velatio  lost  much  of  its  significance. 
Instead  of  being  the  inaugural  act  of  a  career,  it  was 
merely  its  crowning-point.  Under  the  pretext  of  securing 
the  fidelity  of  the  spouses  of  Christ,  they  were  only 
dedicated  to  Him  at  an  advanced  age.  Popular  opinion, 
it  must  be  remembered,  favoured  this  arrangement,  and 
had  even  gone  further  in  that  direction,  since  some 
apocryphal  writings  protest  that  the  age  should  be  sixty 
or  even  seventy-two  years.^ 

The  performance  of  the  ceremony  of  the  velatio  was,  like 
ordination,  reserved  for  the  bishop.  It  took  place  with  great 
pomp  on  some  solemn  festival.  In  the  curious  discourse 
entitled  Ad  virginem  lapsam,  which  appears  among  the 
works  of  St.  Ambrose,^  the  bishop  reminds  a  virgin,  who 
has  lapsed,  of  her  solemn  consecration  on  Easter  Day, 
surrounded  by  the  white-robed  neophytes  holding  lighted 
tapers.  At  Eome  the  solemn  festivals  chosen  for  the 
purpose  were  Christmas  Day  or  the  Epiphany,  Easter 
Monday,  and  St.  Peter's  Day,^  on  which  occasions  the 
Station  was  held  at  the  basilica  of  the  Vatican. 


'  Cod.  can.,  16. 

*  Council  of  Saragossa  (held  in  800),  c.  8. 

*  Nov.  Majoriani,  vi.  1. 

*  The  age  of  sixty  is  mentioned  by  the  writer  of  the  Lib.  Pont.  (vol.  i. 
pp.  239,  2il) ;  that  of  seventy-two  by  the  false  Constitutum  Silvestri  (ibid.'). 

'  Migne,  Pat.  Lat.,  vol.  xvi.  p.  367. 

'  Decretal  of  Gelasius  (Jaffe,  636),  eh.  12,  compared  with  a  rubric  of 
the  Gelasian  Sacramentary  (i.  103).  These  texts  do  not  mention  the 
festival  of  Christmas;  Marcellina  was,  however,  consecrated  on  that  day. 
It  is  possible  that  when  the  observance  of  the  Epiphany  was  introduced  at 
Rome,  which  was  not,  I  believe,  till  after  Liberius,  that  the  ceremony  of 
the  velatio  virgiaum  was  transferred  to  that  festival. 


424    CHRISTIAN  wokship:  its  OjSIGIN  and  evolution. 

§  2. — The  Kites  of  the  Velatio  Vieginum. 

1.  The  Roman    Use. 

No  ancient  ritual  of  the  velatio  according  to  the  Eoman 
use  is  extant,  but  the  prayers  for  it  are  given  in  the 
Sacramentaries.  The  following  are  those  of  the  Leonian 
Sacramentary/  and  they  were,  doubtless,  preceded  by  a 
litany  : — 

Eespice,  Domine,  propitius  super  has  famulas  tuas,  ut  virginitatis 
sanctae  propositum  quod  te  inspirante  suscipiuat,  te  gubernante 
custodiant. 

Vere  dignum  . .  .  aeterne  Deus,  castorum  corporam  benignus  habitator 
et  incoiTuptarum  Deus  amator  animarum,  Deus  qui  humanam  substantiam, 
in  primis  hominibus  diabolica  fraude  vitiatam,  ita  in  Verbo  tuo  per  quod 
omuia  facta  sunt  reparas  ut  earn  non  solum  ad  primae  originis  innocentiam 
revoces,  sed  etiam  ad  experientiam  quorumdam  bonorum  quae  in  novo 
saeculo  sunt  habenda  perducas,  et  obstrictos  adhuc  conditione  mortalium 
jam  ad  similitudinem  provehas  angelorum ;  respice,  Domine,  super  has 
famulas  tuas  quae  in  manu  tua  continentiae  suae  propositum  collocantes, 
ei  devotionem  suam  offenmt  a  quo  ipsa  vota  sumserunt.  Quando  enim 
animus  mortali  came  circumdatus  legem  naturae,  libertatem  licentiae, 
vim  consuetudinis  et  stimulos  aetatis  evinceret,  nisi  tu  banc  flammam^ 
clementer  accenderes,  tu  banc  cupiditatem  ^  benignus  aleres,  tu  fortitudinem 
ministrares  ?    Effusa  namque  in  omnes  gentes  gratia  tua  ex  omni  natione 


•  Muratori,  vol.  i.  p.  444.  That  of  the  Gelasian  Sacramentary  {{bid. 
p.  629)  is  rather  longer,  as  is  pointed  out  farther  on ;  that  of  the  Missale 
Francorum  is  similar  to  that  of  the  Gelasian  Sacramentary,  except  for  an 
omission  of  a  few  lines  (vol.  ii.  p.  674).  In  the  supplements  of  the  Gre- 
gorian Sacramentary  we  find  a  much  shorter  formulary,  but  derived  from 
that  of  the  Leonian,  with  a  termination  resembling  that  of  the  Gelasian 
Sacramentary  and  the  Missale  Francorum.  This  circumstance  leads  me  to 
believe  that  the  formulary  has  been  shortened  at  the  end  in  the  Leonian 
Sacramentary. 

-  "  Sane  flammam  per   liberum   arbitrium  hunc  amorem  virginitatis." 
Gel.  M.  Fr. 

*  "  Cupiditatem  in  earum  corde."     Gel.  M.  Fr. 


THE   CONSECRATION   OF   VIEGINS.  425 

quae  est  sub  caelo  in  stellarum  innumerabilem  numerura  Novi  Testamenti 
haeredibus  adoptatis,  inter  ceteras  virtutes,  quas  filiis  tuis  non  ex  sanguin- 
ibus  neque  ex  voluntate  carnis  sed  de  tuo  Spirita  genitis  indidisti,  etiam 
hoc  donum  in  quasdam  mentes  de  largitatis  tuae  fonte  defluxit.  Ut  cum 
honorem  nuptiarum  nulla  interdicta  minuissent  ac  super  sanctum  conju- 
gium  initialis  benedictio  permaneret,  existerent  tamen  sublimiores  animae 
quae  in  viri  ac  mulieris  copula  fastidirent  connubium,  concupiscerent 
sacramentum,  nee  imitarentur  quod  nuptiis  agitur,  sed  diligerent  quod 
nuptiis  praenotatur.  Agnovit  auctorem  suum  beata  virginitas,  et  aemula 
integritatis  angelicae  illius  thalamo,  illius  cubiculo,  se  devovit,  qui  sic 
perpetuae  virginitatis  est  sponsus  quemadmodum  perpetuae  vii-ginitatis 
est  filius.  Implorantibus  ergo  auxilium  tuum,  Domine,  et  confirmari  se 
benedictionis  tuae  consecratione  cupientibus,  da  protectionis  tuae  munimen 
et  regimen  :  ne  hostis  antiquus  qui  excellentiora  studia  subtilioribus 
infestat  insidiis  ad  obscurandam  perfectae  continentiae  palmam  per  aliquam 
serpat  mentis  incuriam,  et  rapiat  de  proposito  virginum  quod  etiam 
moribus  decet  inesse  nuptarum.  Sit  in  eis,  Domine,  per  donum  Spiritus 
tui,  prudens  modestia/  sapiens  benignitas,  gravis  lenitas,  casta  libertas.  In 
caritate  ferveant  et  nihil  extra  te  diUgant ;  laudabiliter  vivant,  laudarique 
non  appetant.  Te  in  sanctitate  corporis,  te  in  animi  sui  puritate  glorifi- 
cent.  Amore  te  timeant,  amore  tibi  serviant.  Tu  eis  honor  sis,  tu 
gaudium,  tu  voluntas,  tu  in  maerore  solatium,  tu  in  ambiguitate  consilium, 
tu  in  injuria  defensio,  in  tribulatione  patientia,  in  paupertate  abundantia 
in  iejunio  cibus,  in  infirmitate  medicina.  In  te  habeant  omnia  quem 
elegere  super  omnia.^  Et  quod  sunt  professae  custodiant,  scrutatori 
pectorum  non  corpore  placiturae  sed  mente.  Transeant  in  numerum 
sapientium  puellarum;  ut  caelestem  sponsum  accensis  lampadibus  cum 
oleo  praeparationis  expectent,  nee  turbatae  improvisi  regis  adventu 
praecedentium  'choro  jungantur ;  occurrant,  nee  excludantur  cum  stultis ; 
regalem  januam  cum  sapientibus  virginibus  licenter  introeant ;  et  in  Agni 
tui  perpetuo  comitatu  probabiles  mansura  castitate  permaneant. 


2.  Gallican   Use. 

The   Gallican   form   is   obtained   by   the   comparison  of 
those  texts  of  undoubted  Eoman  origin  with  the  Missale 


'  "What  follows,  as  far  as  elegere  super  omnia,  is  wanting  in  the  Missale 
Francorum. 

*  What  follows  is  not  found  in  the  Gelasian  Sacramentary  and  the 
Missale  Francorum. 


426     CHEiSTiAN  woeship:  its  oeigin  and  evolution. 

Francorum,  which  contains  a  mixture  of  the  two  forms, 
and  with  the  Missale  Gallicanum  Vetus.  The  service 
began  with  a  prayer,  preceded  by  its  invitatory  ^ : — 

Faventes,  dilectissimi  Fratres,  his  virtutibus  quas  praestare  paucorum 
est,  Deum  semper  pudicitiae  castitatisque  custodem  acceptis  eidem 
precibus  oremus,  ut  banc  famulam  suam  omnibus  saeciili  inlecebris 
liberam  carnalibus  ac  spiritu  integram,  Eegis  aeterni  thalamo  reser- 
vandam  addita  caelestis  propositi  virtute  corroboret,  et  ad  sexagesimum 
fructum  quern  propria  devotione  praesumit  addat  sua  liberalitate  cente- 
simum. 

Omnium  quidem  laudum  atque  virtutum  sed  praecipue  castitatis 
adsertor,  custos,  auxiliator,  effector  dicatae  tibi  in  Sanctis  corporibus  pariter 
ac  mentibus  pmitatis ;  qui  virginitatem  ideo  plus  intueris  et  diligis  quia 
tibi  origo  virginitas ;  quique  in  hunc  mundum  natus  es  virgine  id  in  aliis 
probas  quod  in  matre  elegisti,  atque  adeo  aptissime  tibi  sponso  viro  spon- 
sam  virginem  dedicamus;  tu,  Domine,  tribue  banc  puellae  jam  tuae 
semper  optabUem  magno  proposito  perseverantiam,  et  contra  multiformis 
inimici  instantia  spiritum  agitantes  insidias  indeflexam  inexpugnabilemque 
constautiam,  ut  tibi  debeat  consummatione  quae  jam  ante  habuit  bona 
voluntate. 


Then  came  the  giving  of  the  veil,  accompanied  by  the 
benediction : — • 


Accipe,  puella,  pallium,  quod  perferas  sine  macula  ante  tribunal  domini 
nostri  Jesu  Christi,  cui  flectit  omne  genu  caelestium  et  terrestrium  et 
infernorum. 

Benedicat  te  conditor  caeli  et  terrae,  Deus  Pater  omnipotens,  qui  te 
eligere  dignatus  est  ad  instar  sanctae  Mariae  matris  Domini  nostri  Jesu 
Christi  ad  integram  et  immaculatam  virginitatem,  quam  professa  es  coram 
Deo  et  angelis  Sanctis.  Idcirco  serva  propositum,  serva  castitatem  per 
patientiam,  ut  coronam  virginitatis  tuae  accipere  merearis.     Nunc  exoro 


*  I  give  here  the  formulary  of  the  Missale  Gallicanum  Vetus,  Muratori, 
vol.  ii.  p.  701.  In  the  Missale  Francorum  (ibid.,  p.  673)  the  Eoman  canon 
Deus  castorum  is  preceded  by  a  formulary  of  similar  import,  but  having 
the  invitatory  placed  after  the  prayer. 


THE  CONSECEA.TION  OF  VIEGINS.  427 

domini  nostri  Jesu  Christi  divinam  misericordiam  ut  banc  virginem 
consecrare  ac  sanctificare  dignetur  usque  in  finem.  Benedicat  te  Deus 
Pater  et  Filius  et  Spiritus  sanctus  omni  benedictione  spiritali,  ut  maneas 
sine  macula  sub  vestimento  sanctae  Mariae  matris  domini  nostri  Jesu 
ChristL 


CHAPTER  XIV. 

THE  NUPTIAL  BLESSING. 

Tertullian  ^  extols  the  happiness  of  that  marriage  which 
is  cemented  by  the  Chiirch,  confirmed  by  the  oblation, 
sealed  with  the  benediction,  which  the  angels  proclaim, 
and  which  is  ratified  by  the  Heavenly  Father.  Many  other 
ancient  writers  also  speak  of  marriages  celebrated  before 
the  Church  and  blessed  by  her  with  more  or  less  solemnity. 
No  ecclesiastical  law,  however,  obliged  Christians  to  seek 
a  blessing  on  their  marriage.  The  benediction  was  a  matter 
of  custom  or  propriety,  and  although  it  subsequently  became 
the  rule,  it  was  never  a  condition  of  validity.  The  marriage 
is  independent  of  the  rite. 

The  rite  has  been  subjected  to  many  variations,  according 
to  the  times  and  countries  in  which  it  was  celebrated.^ 
Nothing  can  be  gleaned  on  this  point  either  from  the 
Ordines  or  from  the  ancient  liturgical  books,  except  the 
prayers  of  the  nuptial  Mass  and  those  of  the  nuptial 
blessing.  We  must  come  down  as  far  as  the  time  of  Pope 
Nicolas  I.  to   find  a  description    with   any  details   of  the 


'  Ad  Uxor.,  ii.  9. 

'  The  Eoman  ritual  now  in  use,  after  having  given  a  minimum  of 
ceremonies  and  formularies,  adds  that,  if  there  are  any  other  praiseworthy 
customs  or  ceremonies  in  this  or  that  country,  the  Council  of  Trent  desires 
that  they  should  be  retained. 


THE  NUPTIAL   BLESSING.  429 

rites  of  marriage  in  the  Latin  Cliui'ch.^  The  description 
occurs  in  his  celebrated  conference  with  the  Bulgarians,  held 
in  866,  The  acts  which  he  mentions  are  divided  into  two 
categories,  those  which  precede  and  those  which  accompany 
the  nuptialia  foedcra.     The  first  category  contains — 

1.  The  betrothal,  or  espousal  {sponsalia),  the  expression 
of  the  consent  of  the  couple  to  be  married  and  of  their 
parents,  to  the  projected  marriage. 

2.  The  subarrhatio,  or  delivery  of  the  ring  by  the  bride- 
groom to  the  bride. 

3.  The  delivering  over  of  the  dowry,  by  written  document, 
in  the  presence  of  witnesses. 

These  are  the  preliminaries.  The  marriage  ceremony 
itself  comprises — 

1.  The  celebration  of  Mass  in  the  presence  of  the 
newly  married,  who  take  part  in  the  ofiering  and  are 
communicated. 

2.  The  benediction  pronounced  while  a  veil  is  held 
above  their  heads. 

3.  The  coronation  on  leaving  the  church.'^ 

'  BenponBa  ad  cousuJta  BuJgarorum,  c.  3 :  "  Post  i^ponmh'a,  quae  futu- 
rarum  sunt  nuptiarum  promiaaa  foodora,  quaoquo  consonsii  oorum  qui 
haec  contralmiil;  et  eotuin  in  quorum  potoHtiito  sunt  coli^bvantur,  ot  post- 
quam  arrhu  sponsam  siLi  nponsus  per  digitum  lidoi  a  so  aniiulo  inaignitum 
desponderit,  doiem  utriquo  placitam  spouaus  oi  cum  scripto  pactum  hoc 
continonto  coram  iiivitatia  ab  utraquo  parto  tradidcrit,  aut  mox  aut  apto 
tempore  .  .  .  ainbo  ad  iiuptialia  focdora  pcrduouiitur.  Et  primum  quidom 
in  ccclcsia  Domini  cum  oblationibua  quas  offcrro  dobont  Deo  per  aacerdotia 
manum  atatuuutur,  aicquo  domum  bonedictioncm  et  velamen  caeleate 
BU8cij)iunt  .  .  .  Vorumtamen  velamou  lllud  non  auscipit  qui  ad  sccundaa 
nuptias  migrat.  I'oat  baec  autem  de  ecclcaia  ogressi  coronas  in  capitibus 
gestant,  quae  sonipor  in  ecclosia  ipaa  snnt  aolltae  reservari.  Et  ita  fcstis 
nuptialibua  cclobratia,  ad  duceudum  individuam  vitam  Domino  diapononto 
do  caetoro  diriguutur."  Tbo  Pope  goes  on  to  say  thsit  nothing  of  all  thia 
is  essential  to  the  marriage,  that  consent  is  aurtlcicnt,  and  is  the  only 
thing  indispenaablo. 

'^  The  Pope  takes  note  that  these  crowns  are  uanally  lc(?pt  in  the  church. 
No  doubt  care  was  taken  to  prevent  the  wearing  of  crowns  which  had  been 
profaned  by  some  superstitious  use. 

2  F 


430      CHRISTIAN  WORSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

All  these  rites  are  still  found  in  modern  uses.  The 
nuptial  ceremony  at  the  present  time  comprises  the  cere- 
monies of  the  betrothal,  as  well  as  those  of  marriage  properly 
so  called.  It  begins  by  the  declaration  of  consent,  which, 
as  the  marriage  follows  immediately  after,  has  here  the 
character  of  an  engagement  de  pracsenti.  The  contracting 
parties,  interrogated  by  the  priest,  publicly  express  their 
intention  of  being  united  in  marriage.^  Then  follows  the 
suharrhatio,  performed  by  the  bridegroom,  with  a  ring 
previously  blessed,  followed,  in  many  places,  by  the  con- 
veyance of  the  dowry,  represented  by  a  medal  or  piece 
of  money. 

The  whole  of  this  constitutes  the  ancient  ritual  of 
the  betrothal,  which  formerly  took  place  in  the  family 
circle,  and  without  the  intervention  of  the  priest.  As 
to  the  ritual  of  the  marriage  itself,  the  present  use 
and  that  of  the  ninth  century  both  agree  with  that 
implied  in  the  most  ancient  liturgical  books.  The  nuptial 
Mass  is  met  with  in  all  the  Eoman  Sacramentaries.^ 
The  formularies  of  the  prayers  in  them  are  naturally 
suited  to  the  circumstances.  It  should  be  remarked  that 
they  presuppose  the  oblation  to  be  made  for  the  bride. 
The  following  is  that  of  the  Mane  igitw  in  the  Leonian 
Sacramentary  ^ : — 


^  At  this  point,  in  the  Middle  Ages,  occurred  the  formulary  Ego  con- 
jungo  vos  in  matrimonium,  etc.,  which  is,  as  may  be  seen,  a  sort  of 
interpolation  in  the  primitive  ceremony.  This  formulary,  of  which  the 
literal  sense  goes  beyond  the  fact,  has  considerably  contributed  to  a  false 
idea  of  the  nature  of  the  religious  marriage,  and  has  given  rise  to  the  belief 
that  the  matrimonial  tie  depends  on  the  authority  of  the  priest.  The 
Council  of  Trent  {Seas,  xxiv.,  I)e  ref.  mar.,  c.  1)  mentions  it  without 
enforcing  its  use. 

-  The  Galilean  books  give  no  Mass.  I  find  in  them  merely  a  henedictio 
thalami  super  mibentes,  comprising  an  invitatory  and  a  prayer,  in  the  Bobbie 
Sacramentary  (Murat.,  ii.  p.  956). 

'  Cf.  the  formularies  of  the  Gelasian  Sacramentary  (Murat.,  i.  p.  722~ 
and  of  the  Gregorian  Sacramentary  (added  part,  ibid.,  vol.  ii.  p.  245). 


THE  :nuptial  blessing.  431 

Hanc  igitur  oblationem  famulae  tuae  illius,  quam  tibi  ofiferimus  pro 
famula  tua  illa^  quaesumus,  Domine,  placatus  aspicias ;  pro  qua  majesta- 
tem  tuam  supplices  exoramus,  ut  sicut  earn  ad  aetatem  nuptiis  con- 
gmentem  pervenire  tribuisti,  sic  consortio  maritali  tuo  munere  copulatam 
desiderata  sobole  gaudere  perficias,  atque  ad  optatam  seriem  cum  suo 
conjuge  provehas  benignus  annorum. 

The  nuptial  benediction  takes  place  after  the  Pater 
noster,  before  the  fraction  of  the  consecrated  bread.  A 
veil  is  held  over  the  bride  and  bridegroom,  and  the 
officiating  minister  recites,  first  a  simple  prayer,  then 
one  of  Eucharistic  character. 

Adesto,^  Domine,  supplicationibua  nostris,  et  institutis  tuis  quibus 
propagationem  humani  generis  ordinasti  benignus  assiste ;  ut  quod  te 
auctore  jungitur  te  ausiliante  servetur. 

Vers  dignum.  .  .  .  Pater,^  mundi  conditor,  nascentium  genitor,  multi- 
plicandae  originis  institutor;  qui  Adae  comitem  tuis  manibus  addidisti, 
cujus  ex  ossibus  ossa  crescentia  parem  formam  admirabili  diversitate 
signarent.  Hinc  ad  totius  multitudinis  incrementum  conjugaKs  thori 
jussa  consortia,  quo  totum  inter  se  saeculum  colligarent,  humani  generis 
foedera  nexuerunt.  Sic  enim  tibi  placitum  necessario  ;  ut  quia  longe 
esset  infirmius  quod  homini  simile  quam  quod  tibi  deo  feceras,  additus 
fortiori  sexus  infirmior  unum  efEceret  ex  duobus,  et  pari  pignore  soboles 
mixta  manaret,  dum  per  ordinem  flueret  digesta  posteritas,  ac  priores 
Ventura  sequerentur,  nee  uUum  sibi  finem  in  tarn  brevi  termino  quamvis 
assent  caduca  proponerent.  Ad  haec  igitur  venturae  hujus  famulae  tuae. 
Pater,  rudimenta  sanctiiica,  ut  bono  et  prospero  sociata  consortio  legis 
aeternae  jura  custodiat.  Memineritque  se,  Domine,  non  tantum  ad 
licentiam  conjugalem  sed  ad  observantiam  Dei  sanctorumque  pignorum 
custodiae  delegatam.  Fidelis  et  casta  nubat  in  Christo,  imitatrixque 
sanctarum  permaneat  feminarum.  Sit  amabilis  ut  Rachel  viro,  sapiens 
ut  Rebecca,  longaeva  et  fidelis  ut  Sarra.  Nihil  ex  hac  subcisivus  ille 
auctor  praevaricationis  usurpet;  nixa  fidei  mandatisque  permaneat; 
muaiat  infirmitatem  suam  robore  disciplinae ;  uni  thoro  juncta  contactus 
vitet  illicitos.  Sit  verecundia  gravis,  pudore  venerabilis,  doctrinis  caeles- 
tibus  erudita.  Sit  fecuuda  in  sobole,  sit  probata  et  innocens,  et  ad 
beatorum  requiem  atque  ad  caelestia  regna  perveniat. 


*  Leonian  Sacramentary,  Muratori,  vol.  1.  p.  446. 

*  Leonian  and  Gelasian  Sacrameutaries,  U.  cc. 


432      CHKISTIAN  WORSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

This  ceremony  is  the  principal  religious  rite.  It  is 
by  the  name  of  the  velatio  nuptialis  that  the  nuptial 
benediction  is  known  in  the  old  Leonian  Sacramentary ; 
at  the  end  of  the  fourth  century  Pope  Siricius^  speaks 
of  the  velatio  conjugalis.  St,  Ambrose  ^  says  also  that 
the  marriage  ought  to  be  sanctified  velamine  sacerdotali 
ef  henedictione.  Not  long  since  it  was  still  the  custom  in 
France  to  hold  the  veil  (pallium,  paleum,  poele)  extended 
over  the  married  pair  during  the  blessing,  but  this 
custom,  not  being  mentioned  in  the  Koman  ritual,  is  fast 
disappearing.^ 

The  coronation  of  the  newly  wedded,  which  still 
occupies  such  an  important  place  in  the  Greek  rite,  has 
also  been  given  up  in  the  West. 

I  have  already  stated  that  the  old  Merovingian  books 
do  not  contain  the  marriage  rite.  The  Galilean  use, 
however,  has,  I  believe,  left  a  trace  of  it  in  the  later 
Missals,  in  the  benediction  which  is  pronounced  over  the 
bride  and  bridegroom  after  the  communion.^  Of  the 
three  ancient  Koman  Sacramentaries,  the  Gelasian,  in 
which  we  so  often  find  Galilean  prayers,  is  the  only 
one  which  contains  a  formulary  of  this  nature.  We 
have  seen,  moreover,  that  benedictions  at  the  time  of 
communion  form  an  important  feature  in  the  Gallican 
liturgical  system.  The  following  is  the  formulary  in  the 
Gelasian  Sacramentary : — 


*  Decretal  at  Himera,  c.  4. 
2  Ep.,  xix.  7. 

^  This  is  one  of  those  ancient  Eoman  rites  which  were  better  preserved 
in  France  than  in  Italy,  and  which  disappeared  when  the  modern  Koman 
use  was  of  late  years  adopted. 

*  The  formulary  Deus  Abraham  ...  is  now  pronounced  after  the  Ite 
missa  est,  at  the  moment  prescribed  for  the  blessing  of  the  people  in  the 
Koman  use.  In  the  Gelasian  Sacramentary  the  benediction  of  the  newly 
married  is  placed  immediately  after  the  communion,  before  the  prayer 
post  communionem. 


THE   NUPTIAL   BLESSING.  433 

Domine  sancte,  Pater  omnipotens,  aeterae  Deus,  iteratis  precibus 
te  supplices  exoramus,  pro  quibus  apud  te  supplicator  est  Christus, 
conjunctiones  famulomm  tuorum  fovere  digneris,  benedictiones  tiias 
excipere  mereantur,  et  filiorum  successibus  fecundentur.  Nuptias  eorum 
sicuti  primi  hominis  confirmare  dignare ;  avertantur  ab  eis  inimici  omnea 
insidiae,  ut  sanctitatem  Patrum  etiam  in  ipso  conjugio  imitentur,  qui 
providentia  tua,  Domine,  conjungi  meruerunt. 

It  is  interesting  to  note  that  the  nuptial  ritual  de- 
scribed by  Pope  Nicolas  is  neither  more  nor  less  than 
the  ancient  Eoman  marriage  rite,  without  the  sacrifice, 
or  rather  with  the  substitution  of  the  Mass  for  the 
pagan  sacrifice.  The  Eomans  themselves  distinguished 
between  the  preliminary  engagement  or  betrothal  and 
the  nuptial  ceremony  proper.  Their  rite  began  by  the 
mutual  engagement,  which  was  contracted  by  both  parties 
in  presence  of  each  other  in  a  set  form  of  words.  This 
engagement  was  marked  by  the  delivery  of  the  ring,  or 
subarrhatio ;  then  followed  the  drawing  up  of  the  marriage 
contract,  accompanied  by  gifts  from  the  bridegroom  to 
the  bride.  All  this  took  place  in  the  presence  of  the 
friends  of  the  family,  who  were  afterwards  entertained 
at  a  banquet. 

On  the  morning  of  the  marriage  the  gods  were  at  first 
consulted  by  the  taking  of  auspices.  At  a  later  date  the 
divination  of  the  haruspex,  which  presupposed  a  sacrifice, 
was  substituted  for  the  auspices.  On  the  previous  evening 
the  woman  had  laid  aside  her  maiden  dress  and  had  assumed 
the  garments  of  a  bride.  Her  head  was  covered  with  the 
flammeum,  or  red-coloured  veil,  which,  with  the  exception 
of  the  colour,  was  the  same  as  that  worn  by  all  married 
women.  It  is  from  this  ohnuhilatio  capitis  that  the  terms 
nuhere,  nuptiae,  nuptials,  are  derived.  The  bride's  hair  was 
divided  into  six  plaits,  and  her  head  crowned  with  flowers 
which  she  herself  had  gathered.  A  similar  floral  crown 
was  also  worn  by  the  bridegroom. 


434    CHRISTIAN  worship:  its  origin  and  evolution. 

The  invited  guests  having  assembled,  the  haruspices  came 
to  announce  the  result  of  their  divinations.  The  bride  and 
bridegroom  then  expressed  their  consent  to  the  union,  and 
the  contract  was  signed  {tabulae  nwptiales) ;  the  pronuha  then 
caused  them  to  take  each  other's  hands.  At  this  point  came 
the  unbloody  sacrifice  of  the  confarreatio,  an  offering  of 
fruits  and  of  a  wheaten  loaf.  While  this  was  proceeding, 
the  married  couple  were  seated  on  two  chairs  bound  together 
and  covered  with  the  skin  of  the  sheep  which  had  been 
slaughtered  for  the  divination.  While  the  priest  recited  the 
prayer  the  bride  and  bridegroom  made  the  circuit  of  the 
altar,  walking  towards  the  right,  A  bloody  sacrifice  then 
took  place,  an  ox  or  a  pig  being  immolated  on  the  altar  of 
a  temple.  The  guests  then  shouted  Feliciter!  and  the  bride's 
father  gave  a  great  feast.  At  nightfall  the  bride  was  con- 
ducted with  much  ceremony  to  the  house  of  her  husband. 

From  this  cursory  description  it  will  be  evident  that, 
with  the  exception  of  the  rites  of  a  purely  religious  character, 
especially  those  of  the  haruspex  and  the  sacrifices,  the 
whole  of  the  Eoman  marriage  ritual  has  been  preserved  in 
the  Christian  ceremony.  Even  the  flammmim  and  the  crowns 
have  found  their  place  in  it.  This  instance  of  the  adoption 
of  a  pagan  custom  does  not  stand  alone.  Essentially 
conservative,  the  Church  in  these  matters  merely  modified 
that  which  was  incompatible  with  her  faith. 


CHAPTER  XV. 

THE  RECONCILIATION   OF  PENITENTS. 

Sinners  who  had  been  excluded  by  ecclesiastical  authority 
from  the  society  of  the  faithful,  either  for  faults  which  they 
themselves  had  acknowledged  to  the  Church  with  more  or  less 
publicity,  or  which  had  been  brought  home  to  them  in  some 
other  manner,  could  only  regain  admission  by  the  way  of 
penance.  The  first  step  in  that  direction  was  the  petition 
for  rehabilitation,  that  is  to  say,  for  admission  into  the 
number  of  the  penitents.  It  was  not  easily  granted ;  some- 
times, even  when  it  was  accorded,  the  penitent  was  given 
to  understand  that  the  expiation  for  his  fault  must  be 
continued  till  the  day  of  his  death.  It  was  never  granted 
more  than  once  to  the  same  individual.  Throughout  the 
whole  time  of  his  penance  the  sinner  had  to  live  under 
much  the  same  conditions  as  the  professed  ascetics.  He 
could  neither  marry  nor  fulfil  the  conditions  of  a  marriage 
already  contracted.  He  had  to  renounce  his  military  or 
ecclesiastical  career,  as  the  case  might  be,  as  well  as 
participation  in  public  functions;  he  was  made  to  practise 
austerities  in  eating,  drinking,  dress,  and  in  the  use  of  the 
bath;  he  had  to  be  frequently  at  church,  and  his  life,  in 
short,  was  that  of  a  monk.  The  whole  difference  between 
the  state  of  a  monk  in  the  world  and  that  of  a  penitent 


436      CHRISTIAN  WORSHIP:   ITS   ORIGIN  AND   EVOLUTION. 

lay  in  the  fact  that  a  monk  had  freely  chosen  his  manner 
of  life,  whereas  for  the  penitent  it  was  a  condition  of 
rehabilitation.^ 

Such  was  the  discipline  with  regard  to  offenders  in  the 
fourth  and  fifth  centuries,  but  it  was  not  long  before  it  was 
mitigated  and  so  modified  that,  except  in  extremely  rare 
cases,  the  penance  lost  all  its  external  formalities,  and  ceased 
to  have  any  place  assigned  to  it  in  public  worship. 

In  early  times  it  had  its  accompanying  ritual,  the  forms 
of  which  closely  resembled  those  of  Christian  initiation. 
The  penitent  was  regarded  in  the  main  as  a  Christian  who 
had  lost  his  initiation  and  was  labouring  to  recover  it. 
Penance  was,  as  it  were,  a  beginning  again  of  the  novitiate, 
or  the  catechumenate,  except  that  the  questionings,  the 
scrutinies,  and  the  exorcisms  were  replaced  by  ascetic 
exercises.  Just  as  there  was  a  doctor  audientimn,  or  head 
catechist,  assisted  by  a  staff  of  exorcists,  so  there  was,  in 
certain  churches,  at  all  events,  a  penitentiary  priest,  with 
clerks  under  him,  who  were  entrusted  with  the  care  of  the 
penitents,  and  were  responsible  for  the  sincerity  of  their 
expiation.  In  church,  the  penitents,  like  the  catechumens, 
constituted  a  group  by  themselves,  and  were  dismissed  at 
the  same  time  as  the  latter,  that  is,  before  the  celebration  of 
the  holy  mysteries.    When  at  length  their  time  of  probation 

'  It  should  be  noted  that  the  monastic  state  did  not.  like  the  penitent, 
preclude  the  taking  of  Holy  Orders.  The  three  or  four  stages  of  penitential 
discipline  in  the  East  were  never  observed  in  Latin  countries  (Funk,  Theol. 
Quartahchrift,  1886,  p.  373,  et  seq.).  We  may  even  question,  if  in  the 
East  they  were  of  universal  observance.  The  Apostolic  Constitutions  and 
Canons  do  not  mention  them,  neither  does  the  Council  of  Antioch  (341) 
nor  St.  John  Chrysostom.  In  Syria  we  see,  both  by  the  writings  of 
St.  John  Chrysostom  and  Book  11.  of  the  Apostolic  Constitutions,  that  great 
leniency  was  shown  towards  penitent  sinners.  The  Constitutions  (ii.  16) 
assign,  in  proportion  to  the  offence,  a  greater  or  lesser  duration  for  the 
penitential  exercises;  but  the  maximum  length  of  time  is  seven  weeks. 
This  duration  is  that  of  the  Oriental  Lent,  and  also  of  that  apparently 
observed  in  Rome  during  the  seventh  century.     Cf.  infra,  p.  438. 


THE  RECONCILIATION  OF  PENITENTS.         437 

was  ended,  they  were  solemnly  readmitted  into  the  body 
of  the  faithful,  just  as  they  had  been  solemnly  introduced 
into  it  at  the  time  of  their  baptismal  initiation.  There  was 
even  a  coincidence  of  time  in  the  two  ceremonies,  for  both 
took  place  immediately  before  the  Easter  festival. 

But  few  traces  have  come  down  to  us  from  these  early 
times  of  the  ritual  in  use  for  the  admission  to  the  number 
of  the  penitents.  It  was  necessary  first  to  have  acknowledged 
the  faults  for  which  the  penance  was  sought.  We  gather 
from  the  life  of  St.  Hilary  of  Aries  ^  (t  447)  that  the 
bishop  gave  an  address,  laid  his  hands  on  the  penitents, 
and  recited  a  prayer.  The  Council  of  Agde  (506)  also 
mentions  the  imposition  of  hands,^  to  which  was  added 
the  giving  of  the  hair-shirt.  After  this  ceremony,  the 
penitents  were  obliged  to  wear  mourning,  the  form  of 
which  differed  according  to  the  customs  of  the  country  in 
which  they  lived. ^ 

At  Eome,  the  purely  unmixed  liturgical  books,  that  is, 
the  Leonian  Sacramentary  and  that  of  Adrian,  are  absolutely 
silent  with  regard  to  the  penitential  rites.^  The  Gelasian 
Sacramentary  takes  for  granted  that,  at  the  beginning  of 
Lent,  the  penitents  entered  a  monastery,  which  they  did 
not  quit  till  Maundy  Thursday.^ 


>  III.  17. 

*  "  Paenitentes,  tempore  quo  paenitentiam  petunt,  impositionem  manuum 
et  cilicium  super  caput  a  sacerdote,  sicut  ubique  constitutum  est,  conse- 
quantur"  (can.  15). 

*  In  Gaul,  by  shaving  the  head  (Council  of  Agde,  loc.  cit.) ;  in  Spain 
both  hair  and  beard  were  allowed  to  grow  (Isidore,  De  Ecd.  Off.,  ii.  17). 

*  In  the  Leonian  Sacramentary,  this  may  be  owing  to  the  mutilation  of 
the  manuscript. 

*  It  may  weU  be  asked,  seeing  the  silence  of  the  two  other  Sacra- 
mentaries  on  the  subject,  if  we  are  not  here  confronted  with  a  ritual 
which  is  Galilean  rather  than  Koman.  But  this  hypothesis  is  set  aside 
by  the  diction  of  the  prayers,  and  by  the  mention  of  the  Wednesday  i7i 
capite  jejunii,  which,  at  the  time  of  the  transcription  of  the  Geiasian 
Sacramentary,  was  still  characteristic  of  Eoman  usage. 


438      CHRISTIAN   WOESHIP  :   ITS   OEIGIN   AND   EVOLUTION. 

On  the  Wednesday  ^  in  capite  jejunii,  which  we  now 
call  Ash  Wednesday,^  the  penitent  presented  himself  be- 
fore the  priest  in  the  early  morning,  that  is,  before  the 
procession  to  the  stational  Mass,  and  received  from  him 
a  hair-shirt,  in  which  he  was  clothed  during  the  recital  of 
a  prayer,  the  text  of  which  is  not  given.  This  is  in 
the  main  the  same  ceremony  as  that  prescribed  by  the 
Council  of  Agde.  There  is  no  reason  to  doubt  that  in 
Eome  this  ceremony  may  not  have  been  in  use  much 
earlier  than  the  seventh  century.  The  more  modern 
element  in  it  is  the  choice  of  Ash  Wednesday  for  its 
performance,  and  also  the  seclusion  of  the  penitent  in 
a  monastery.  As  late  as  the  middle  of  the  fifth  century 
the  penitents  at  Eome  were  left  to  themselves,  and  were 
neither  secluded  nor  subjected  to  official  supervision.^ 

The  custom  of  seclusion  naturally  obviated  the  solemn 
dismissal  of  the  penitents  {missa  paenitentium)  at  the 
public  Mass,  The  Latin.  Sacramentaries  have  preserved 
no  vestige  of  this  usage,  but  in  the  Greek  books,  and 
especially  in  the  Apostolic  Constitutions,  it  is  other- 
wise, for  in  them  we  note  the  group  of  penitents,  present 


'  Sacrum.  Gel.,  i.  16.  Ordo  agentibus  puhlicam  paenitentiatn.  Suscipis 
eum  HIT.  feria  mane,  in,  capite  Quadragesimae,  et  cooperis  eum  cilicio,  oras 
fro  eo  et  inclaudis  u?que  ad  Caenam  Domini.  Qui  eodem  die  in  gremio 
praesentatur  ecclesiae;  et  prostrate  eo  omni  rorpore  in  terra,  dat  orationem 
pontifex  super  eum  ad  reconciliandum,  in  quinta  feria  Caenae  Domini,  sicut 
ibi  continetur. 

-  Neither  the  Gelasian  Sacramentary  nor  the  Ordo  I.  of  Mabillon,  which 
describes  the  station  of  the  Wednesday  i'n  capite  jejunii,  mentions  the  bene- 
diction or  the  imposition  of  ashes ;  but  the  existing  ceremony  is  given  at 
length  in  the  Ordines  of  the  twelfth  century.  It  corresponds  with  a  wider 
conception  of  penance.  All  the  faithful,  clergy  and  laity,  adopt  the 
attitude  of  penitents  for  the  Lenten  season,  and  receive  the  imposition  of 
ashes,  which  are,  like  the  hair-shirt,  the  symbol  of  a  state  of  penitence. 
Such  an  idea,  particularly  in  relation  to  the  clergy,  is  irreconcilable  with 
the  ancient  penitentiary  legislation  observed  in  Rome  down  to  the  ninth 
century. 

^  Sozomen,  H.  E.,  vii.  16. 


THE   RECONCILIATION   OF  PENITENTS.  439 

at  the  beginning  of  the  meeting,  as  coming  forward  at 
the  summons  of  the  deacon,  and  as  leaving  the  sacred 
building  after  a  special  prayer,  followed  by  the  bishop's 
blessing.  This  custom  was  still  observed  at  Eome  in  the 
middle  of  the  fifth  century,  as  we  have  Sozomen's  ^  express 
authority  for  this. 

The  final  ceremony — that  of  reconciliation — is  found  in 
the  Gelasian  Sacramentary,^  with  very  copious  formularies. 

By  the  help  of  this  text  we  can  imagine  ourselves 
at  Eome  on  Maundy  Thursday,  the  day  specially  set 
apart  in  that  city  for  the  reconciliation  of  penitents.^ 
Mass  begins  without  any  singing — that  is  to  say,  with- 
out the  chanting  of  the  Introit^ — and  without  the  Pope's 
salutation  of  the  congregation  by  the  Dominus  vohiscum. 
He  recites  an  introductory  prayer,^  after  which  a  deacon 
brings  before  him  the  penitents,^  who  prostrate  themselves 
full  length  in  the  centre  of  the  church.  The  deacon  then 
addresses  the  Pope  as  follows : — 

Adest,  0  venerabilis  pontifex,  tempus  acceptum,  dies  propitiationis 
divinae  et  Balutis  humanae,  qua  mors  interitum  et  vita  accepit  aetema 
principium,   quando   in  vinea    Domini    Sabaoth   sic    novorum   plantatio 

*  Loo.  cit.    Of.  supra,  p.  171. 

*  I.  38 :  "  Orat.  in  quinta  feria.  Eodem  die  non  psallitur,  nee  salutat, 
id  est  non  dicit  Dominus  vohiscum;  et  reconciliatio  paenitentis."  Three 
prayers  follow,  then :  "  Ordo  agentihis  puUicam  paenitentiam.  Egreditur 
paenitens  de  loco  ubi  paenitentiam  gessit  et  in  gremio  praesentatur  ecclesie, 
pfostrato  omni  corpore  in  terra,  et  postulat  in  his  verbis  diaconus." 

»  Letter  of  Innocent  to  Decentius,  c.  7 ;  cf.  Lib.  Pont.,  vol.  i.  p.  cxi. 

*  The  Kyrie  Meison  is  no  doubt  suppressed  because  it  comes  so  shortly 
after;  the  same  applies  to  the  Gloria  in  exceUis.  All  these  details,  more 
or  less  definitely  given,  are  contradicted  by  the  Ordines  of  the  ninth  century, 
which  imply  that  the  Mass  began  in  the  usual  way.  The  latter  contain, 
moreover,  no  vestige  of  the  reconciliation  of  penitents  on  Maundy  Thursday. 
It  is  possible  that  this  ceremony  may  have  been  abandoned  in  the  course 
of  the  eighth  century. 

'  The  Gelasian  Sacramentary  gives  three  different  forms  of  it,  which 
are  evidently  alternatives. 

*  The  rubric  and  the  formularies  are  always  in  the  singular. 


440     CHRISTIAN  woeship:  its  oeigin  and  evolution. 

facienda  est  ut  purgetiir  et  curatio  (?)  vetustatis.  Quamvis  enira  a 
divitiis  bonitatis  et  pietatis  Dei  nihil  temporis  vacet,  nunc  tamen  et 
largior  est  per  indulgentiam  remissio  peccatorum  et  copiosior  per 
gratiam  adsumptio  renascentium.  Augemur  regenerandis,  crescimus 
reversis ;  lavant  aquae,  lavant  lacrymae ;  inde  gaudium  de  adsump- 
tione  vocatorum,  hinc  laetitia  de  absolutione  paenitentium.  Inde  est 
quod  supplex  tuus,  postea  quam  in  varias  formas  criminum  neglectu 
mandatorum  caelestium  et  morum  probabilium  transgressione  cecidit, 
humiliatus  atque  prostratus  prophetica  ad  Deum  voce  clamat,  dicens : 
Peccavi,  impie  egi,  iniquitatem  feci,  miserere  mei  Domine,  evangeli- 
cam  vocem  non  frustratoria  aure  capiens :  Beati  qui  lugent,  quoniam 
ipsi  consolabuntur.  Manducavit,  sicut  scriptum  est,  panem  doloris ; 
lacrymis  stratum  rigavit ;  cor  suum  luctu,  corpus  adflixit  jejuniis,  ut 
animae  suae  reciperet  quam  perdiderat  sanitatem.  Unicum  itaque 
est  paenitentiae  suffragium,  quod  et  singulis  prodest  et  omnibus  in 
commune  succurrit.  Hie  ergo  dum  ad  paenitudinis  actionem  tantis 
excitatur  exemplis,  sub  conspectu  ingemiscentis  ecclesiae,  venerabilis 
Pontifex,  protestatur  et  dicit:  Iniquitates  meas  ego  agnoaco  et  delictum 
meum  contra  me  est  semper.  Averte  faciem  tuam  a  peccatis  meis, 
Domine,  et  omnes  iniquitates  meas  dele.  Redde  mihi  laetitiam  salu- 
taris  tui  et  spiritu  principali  confirma  me.  Quo  ita  supplicante  et 
misericordiam  Dei  adflicto  corde  poscente,  redintegra  in  eo,  apostolice 
Pontifex,  quicquid  diabolo  scindente  corruptum  est;  et  orationum 
tuarum  patrocinantibus  meritis,  per  divinae  reconciliationis  gratiam 
fac  hominem  proximum  Deo ;  ut  qui  antea  in  suis  perversitatibus 
displicebat,  nunc  jam  placere  se  Domino  in  regione  vivorum^  devicto 
mortis  suae  auctore  gratuletur. 

The  Pope^  then  admonishes  the  penitent,  either  in 
person  or  through  a  priest,  and  after  that  recites  a  prayer, 
followed  by  another  of  Eucharistic  character  ^ — 

Adesto,  Domine,  supplicationibus  nostris   et  me,  qui  etiam    miseri- 
cordia   tua  primus  indigeo,  clementer  exaudi ;  ut  quem  non  electione 


'  Here  the  Sacramentary  adds  cum,  which  has  no  sense. 

-  Fost  hoc  admonetvr  ab  episcopo  sive  alio  sacerdote  ut  quod  paenitendo 
diluit  iterando  non  revocet.  Inde  vero  has  dicit  orationes  sacerdos  super 
eum. 

^  This  part  of  the  formulary  is  found  among  the  supplements  of  the 
Gregorian  Sacramentary  (No.  99),  the  variants  of  which  are  noted  on  the 
next  page. 


THE   RECONCILIATION   OF   PENITENTS.  441 

meriti  sed  dono  gratiae  tuae  constituisti  operis  hujus  ministrum,  da 
fiduciam  tui  muneris  exequendi,  et  ipse  in  nostro  ministerio  quod  tuae 
pietatis  est  operare.^ 

[Vere  dignum  .  .  .  aeteme]  Deus,  humani  generis  benignissime 
conditor  et  misericordissime  reformator ;  qui  hominem  invidia  diaboli 
ab  aeternitate  dejectum  unici  Filii  ^  tui  sanguine  redemisti,  vivifica 
hunc  famulum  tuum^  quern  tibi  nuUatenus  mori  desideras,  et  qui  non 
derelinquis  devium,  adsume  correptum.  Moveant  pietatem  tuam, 
quaesumus,  Domine,  hujus  famuli  tui  lacrymosa  suspiria.  Tu  ejus 
medere  vulneribus,  tu  jacenti  manum  porrige  salutarem,  ne  Ecclesia 
tua  aliqua  sui  corporis  portione  vastetur,  ne  grex  tuus  detrimentum 
sustineat,  ne  de  familiae  tuae  damno  inimicus  exultet,  ne  renatum 
lavacro  salutari  mors  secunda  possideat,  Tibi  ergo,  Domine,  supplices 
preces,  tibi  fletum  cordis  effundimus.  Tu  parce  confitenti,  ut*  in 
imminentes  paenas  sententiamque  futuri  judicii  te  miserante  non 
incidat.  Nesciat  quod  terret  in  tenebris,  quod  stridet  in  flammis ; 
atque  ab  erroris  via  ad  iter  reversus  justitiae,  nequaquam  ultra  novis 
vulneribus  saucietur;  sed  integrum  sit  ei  atque  perpetuum  et  quod 
gratia  tua  contulit  et  quod  misericordia  reformavit.^ 

The  Galilean  books  furnish  us  merely  with  a  single 
prayer,  with  its  invitatory,  for  the  reconciliation  of  peni- 
tents. It  is  preserved  at  the  end  of  the  Bobbio  Sacra- 
mentary,^  but  the  manuscript  is  in  a  very  bad  condition. 
At  the  time  when  these  books  were  drawn  up,  the  peni- 
tential discipline,  especially  in  Gaul,  had  been  subjected 
to  very  considerable  external  modifications."^ 

'  There  is  a  second  prayer  here ;  but  the  general  character  of  the  Roman 
ceremonies  leads  us  to  regard  it  as  an  alternative. 
^  Filii  supplied  from  the  Gregorian  Sacramentary. 

*  Hunc  famulum  tuum  Greg. :  itaque  Gel. 

*  J7i  .  .  .  incidat]  Greg. :  "  Ut  sic  in  hac  mortalitate  peccata  sua  te 
adjuvante  defleat  qualiter  in  tremendi  judicii  die  sententiam  damnationis 
aeternae  evadat,  et  nesciat,  etc." 

*  Here  the  Gelasian  Sacramentary  gives  a  fresh  group  of  formularies, 
three  prayers,  and  a  Eucharistic  prayer ;  these  alternatives  do  not  appear 
in  the  Gregorian  supplement. 

6  Muratori,  vol.  ii.  p.  966. 

'  For  th*  variations  of  the  penitential  discipline  in  Gaul  and  in  the 
British  Isles,  see  Malnory,  Luzovienses  Monachi,  p.  62,  et  seq.  (Paris, 
1894). 


442      CHRISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

I  may  here  make  a  passing  reference  to  an  ancient 
office  known  as  the  ceremony  of  Indulgence,  which  took 
place  in  Spain  on  Good  Friday,  the  same  day  on  which 
apparently  the  solemn  reconciliation  of  penitents  was  held 
from  very  early  times  at  Milan.^  This  ceremony  was  pre- 
scribed by  the  fourth  Council  of  Toledo  (633),^  and  all  the 
details  of  it  are  found  in  the  Mozarabic  Missal. 

After  a  few  preliminaries,  among  which  are  the  re- 
proaches, Popule  mens,  quid  feci  tibi,  now  forming  part  of 
our  Good  Friday  service,  the  office  begins  by  three  lessons, 
one  drawn  from  the  Prophets  (Isa.  Hi.  53),  one  from  the 
Epistles  (1  Cor.  v.  6),  and  one  from  the  Gospels.  It  was 
the  GalUcan  custom,  as  we  see  also  from  the  Lectionary 
of  Luxeuil,  to  read  the  Passion  from  a  composite  text,  a 
sort  of  Diatessaron,  in  which  the  narratives  of  the  four 
evangelists  were  combined.  This  consecutive  account  was 
distributed  between  the  various  offices  of  Maundy  Thursday 
and  Good  Friday.  At  the  service  of  Indulgence  this  lection 
began  by  the  words.  Mane  autem  facto,  cena  ^ura,  consilium 
inierunt?  After  these  lections  followed  the  actual  ceremony 
called  the  Indulgence.  Those  present,  who  are  indis- 
criminately  described   as   penitents,   are    thrice   invited   to 

^  This  follows,  I  think,  from  St.  Ambrose's  twentieth  letter :  "  Erat 
autem  dies  quo  sese  Dominus  pro  nobis  tradidit,  quo  in  Ecclesia  paenitentia 
relaxatur." 

-  Can.  6 :  "  Oportet  eodem  die  mysterium  crucis,  quod  ipse  Dominus 
cimctis  annuntiandum  voluit,  praedicare  atque  indulgentiam  criminum 
clara  voce  omuem  populum  postulare,  ut  paeuitentiae  compunctione  mundati 
venerabilem  diem  dominicae  Kesurrectionis  remissis  iniquitatibus  suscipere 
mereamur,  corporisque  ejus  et  sanguinis  sacramentum  mundi  a  peccato 
sumamus." 

*  Matt,  xxvii.  1.  The  words  cena  pur  a,  which  do  not  form  part  of  the 
text  of  Holy  Scripture,  are  a  very  ancient  designation  of  Good  Friday. 
They  are  met  with  in  a  book  on  the  paschal  computation  drawn  up  at 
Eome  in  the  fourth  century  (Krusch,  Der  S^jahrige  Ostevcyclus,  p.  234). 
The  text  Mane  autem  facto  is  assigned  in  the  Luxeuil  Lectionary  to  the 
office  of  Secunda,  a  morning  office,  corresponding  to  that  of  Prime,  in  the 
Eoman  hours. 


THE   RECONCILIATION   OF   PENITENTS.  443 

prostrate  themselves  and  invoke  the  Divine  mercy.  The 
formularies  preserved  closely  resemble  that  of  the  Missa 
paeniteiitium  in  the  liturgy  of  the  Apostolic  Constitutions. 

The  archdeacon,  then  addressing  the  assembly,  both 
clergy  and  laity,  calls  upon  them  to  cry  out,  Indulgentia  !  ^ 
When  these  cries  have  ceased,  the  archdeacon  du-ects  the 
minds  of  all  present  to  the  "Good  Shepherd  who  giveth 
His  life  for  the  sheep,"  and  then  invites  them  to  unite 
in  prayer.  The  bishop  then  begins  a  kind  of  rhythmical 
litany,  to  which  the  congregation  respond  by  fresh  cries  of 
Indulgentia  ! 

Te  precamur,  Domine, — Indulgentia  1 
Procedat  ab  Altissimo — Indulgentia ! 
Succurrat  nobis  miseris — Indulgentia  ! 
Delicta  purget  omnibus — Indulgentia ! 
Praestetur  paenitentibus — Indulgentia ! 
Patrona  sit  lugentibus — Indulgentia ! 
Errantes  fide  corrigat — Indulgentia ! 
Lapsos  peccatis  erigat — Indulgentia ! 
Te  deprecamur,  Domine, — Indulgentia ! 

A  prayer  in  the  form  of  a  collect  follows,  pronounced  by 
the  bishop  in  the  name  of  all  present,  in  which  he  appeals 
to  the  Divine  mercy  in  favour  of  the  penitents. 

The  cries  of  Indulgentia  arise  afresh,  followed  by  the 
litany,  and  the  bishop's  prayer,  with  other  formularies, 
but  in  the  same  order.  This  series  being  terminated,  it  is 
taken  up  a  third  time  ;  but  at  the  end  of  the  latter  the 
final  prayer  is  omitted,  and  the  service  is  continued  by  the 
Adoration  of  the  Cross  and  the  Mass  of  the  Presanctified, 
much  as  in  the  present  use. 


'  The  rubric  of  the  present  Mozarabic  Missal  takes  for  granted  that 
these  cries  are  regulated,  and  not  spontaneous ;  the  first  time  they  are  not 
to  be  repeated  raore  than  three  hundred  times ;  the  second,  not  more  than 
two  hundred;  and  the  third,  not  more  than  one  hundred  times. 


444      CHEISTIAN   WORSHIP  :   ITS   OKIGIN   AND   EVOLUTION. 

The  ceremony  of  the  Indulgence  is  easily  separated  from 
the  other  parts  of  the  service.  It  comprises  three  acts : 
the  prayer  of  the  penitents  themselves,  the  intercession 
of  the  congregation  in  their  favour,  the  prayer  addressed 
in  his  own  person  by  the  bishop  to  the  Divine  mercy.  The 
liturgical  books  do  not  distinguish  clearly  between  the 
penitents  and  the  general  body  of  the  congregation.  At 
the  opening  of  the  service  every  one^  appears  to  be  in 
the  position  of  a  penitent ;  but,  later  on,  in  that  of  an 
intercessor.  But  the  parts  must  be  distinguished  if  we 
wish  to  trace  back  this  ritual  to  its  primitive  meaning. 
In  early  times  the  penitent  could  not  re-enter  the  com- 
munity of  the  faithful  without  their  expressed  consent. 
When  it  was  not  spontaneously  manifested,  it  was  the  office 
of  the  bishop  to  evoke  it.  The  scene  is  described  in  a 
passage  of  Tertullian^  narrating  the  procedure  of  Pope 
Callixtus  at  the  reconciliation  of  a  repentant  sinner — 

*'  Thou  dost  usher  into  the  church  the  penitent  adulterer, 
who  comes  to  petition  the  assembly  of  the  faithful.  Behold 
him,  clad  in  a  hair-shirt,  covered  with  ashes,  in  garments 
of  mourning  such  as  to  excite  horror.  He  prostrates  him- 
seK  in  the  midst  of  the  congregation,  before  the  widows, 
before  the  priests.  He  lays  hold  on  the  hem  of  their 
garments,  he  kisses  their  footprints,  he  clasps  them  by  the 
knees.  Meanwhile,  thou  dost  address  the  people,  thou  dost 
excite  public  pity  for  the  sad  lot  of  the  suppliant.  Good 
shepherd,  blessed  Pope,  thou  dost  relate  the  parable  of  the 
lost  sheep,  that  they  may  bring  thee  back  thy  wandering 
she-goat;^  thou  dost  promise  that  it  shall  no  more  escape 
from  the  flock,"  etc. 

^  Compare  this  with  what  has  been  stated  on  p.  438,  note  2,  as  to  the 
origin  of  the  ceremony  of  the  Ashes. 

*  De  Pudicitia,  13. 

^  We  must  not  forget  that  this  description  is  a  caricature.  Tertullian, 
who  was  a  bitter  opponent  of  Pope  Callixtus  and  his  decree  concerning 
penitence,  is  here  doing  his  best  to  turn  it  into  ridicule. 


THE  KECONCILIATION  OF  PENITENTS.        445 

Between  this  picture  and  the  ritual  of  the  Mozarabic 
Missal  there  is  the  difference  which  in  matters  of  this 
nature  separates  the  third  century  from  the  sixth.  But 
the  cries  of  Indulgentia  which  on  Good  Friday  once  rang 
through  the  Churches  of  the  Yisigothic  kingdom  are  directly 
descended  from  the  cries  of  pity  which  the  persevering 
faitliful  of  old  times  raised,  either  spontaneously,  or  at  the 
exhortations  of  the  bishop,  when  a  repentant  sinner  came  to 
beg  for  readmission  into  the  Christian  assembly. 


2  G 


CHAPTER   XYI. 

THE     DIVINE    OFFICE. 

We  have  seen  in  Chapter  VIII.  what  was  the  organisation 
of  the  ancient  Church  in  regard  to  the  sanctification  of  the 
week  and  the  year.  The  meetings  for  worship  on  Sunday, 
Wednesday,  Friday,  and  the  festivals,  with  their  nocturnal 
and  diurnal  services,  did  not  exhaust  all  the  pious  re- 
sources of  the  faithful,  nor  even  all  their  obligations. 
The  ideal  of  the  Christian  life  was  that  of  a  constant 
communion  with  God,  maintained  by  as  frequent  prayer 
as  possible.  A  Christian  who  did  not  pray  every  day, 
and  even  frequently,  would  not  have  been  considered  a 
Christian  at  all.  No  doubt  prayer  in  common,  made 
collectively  in  the  same  place  by  the  whole  of  the  local 
Church,  was  confined  to  those  days  and  hours  fixed  for 
assembly.  But  prayer  could  be  made  in  private,  apart 
from  the  stated  times  of  meeting,  either  alone,  or  in  the 
family,  or  in  conjunction  with  friends  and  neighbours. 
The  custom  was  established  at  an  early  date  of  devoting 
the  last  moments  of  the  night,  the  time  between  cock-crow 
and  sunrise,  to  private  prayer,  and  also  the  end  of  the  day, 
the  gloomy  hour  when  the  sun  disappears,  when  shadows 
fall,  and  the  household  lamps  are  lit.  These  were  the 
fundamental  prayers  universally  in  use — the  morning  and 
evening  prayer,  or  matins  and  vespers.      During  the  day 


THE  DIVINE   OFFICE.  447 

certain  times  were  also  singled  out,  either  in  accordance 
with  Holy  Scripture,  or  Jewish  tradition,  or  even  in 
agreement  with  the  customs  of  ordinary  and  civil  life. 
It  was  natural  to  take  advantage  of  the  moment  when 
the  family  met  together  for  the  midday  meal,  and  later 
on,  when  they  again  separated,  to  continue  the  avocations 
of  their  daily  life.  Two  regular  times  of  prayer  were  thus 
obtained — two  hours,  observed  privately,  but  habitually. 
Others,  calling  to  mind  that  Daniel  prayed  three  times  a 
day,  concluded  that  it  would  be  profitable  to  follow  his 
example.  The  three  hours  were  indicated  in  the  Acts 
of  the  Apostles,  where  we  see  the  disciples  gathered 
together  for  prayer  at  the  hour  of  tierce,  when  the  Holy 
Spirit  came  upon  them  on  the  Day  of  Pentecost ;  St. 
Peter  goes  up  to  the  roof  of  the  house  to  pray,  at  the 
hour  of  sext,  before  partaking  of  his  meal;  and  finally, 
the  apostles  Peter  and  John  enter  the  temple  for  prayer 
at  the  hour  of  none.  These  hours,  moreover,  constituted 
the  principal  divisions  of  the  day;  they  were  observed 
for  business,  and  were  marked  by  the  call  of  the  city 
beUs.i 

It  is  from  Tertullian  that  we  learn  the  observance  of 
these  three  "  hours  "  of  the  day,  and  it  is  he  who  thus  ex- 
plains their  origin.  Clement  of  Alexandria  was  also  aware  ^ 
of  this  division  of  the  Christian  day.  In  his  Cathemerinon 
Prudentius  appears  to  take  his  inspiration  from  a  some- 
what different  custom,  that  which  I  first  described,  but 
with  the  hours  of  matins  and  vespers  doubled.  There  is 
a  hymn  for  the  hour  when  the  cock  crows.  Ales  diei 
nuntius,  another  for  the  dawn,  Nox  et  tenehrae  et  nubila ; 
others  are  written  for  before  and  after  the  midday  meal, 
0  crucifer  hone,  lucis  sator.  Fastis  viscerihus  citoque  sumpto  ; 


'  Be  Jejunio,  10. 
•  Strom.,  vii.  40. 


448      CHEISTIAN   WORSHIP  :   ITS    ORIGIN   AND   EVOLUTION. 

and    others    for     the    evening,    Inventor    rutili,    dux    hone 
luminis^  and  for  the  hour  of  sleep,  Ades  Pater  su^preme. 

We  must  repeat  again  that  these  prayers,  distributed 
over  the  course  of  the  day  in  somewhat  different  fashions, 
are  essentially  private  prayers.  The  bishop  and  the  clergy, 
no  doubt,  were  those  who  particularly  observed  them ;  but 
before  the  fourth  century  we  do  not  see  them  transferred 
to  the  edifices  where  the  public  meetings  of  Sunday  and 
the  stational  days  were  held.  They  are  not  the  spiritual 
exercises  of  the  community,  that  is,  of  the  whole  Christian 
community  of  a  particular  locality.  In  the  fourth  century 
the  fact  that  they  were  adopted  by  the  congregations  of 
ascetics,  that  is,  the  monasteries,  attracted  special  attention 
to  them.  There  was  no  monastery  that  did  not  have  its 
hours  of  prayer  in  common.  As  in  many  other  matters, 
there  were  in  this  respect,  at  first,  great  differences  between 
the  religious  houses  themselves  as  well  as  between  those 
of  different  countries.^  In  the  fifth  century  the  Egyptian 
monks  had  merely  the  two  primitive  hours  of  morning 
and  evening,  the  GalUdnium  and  the  Lucernarium.  The 
monks  of  Syria  and  Mesopotamia  met  together,  in  addition 
to  these,  at  the  three  day-hours  of  tierce,  sext,  and  none. 
At  Bethlehem,  another  office  was  added  at  the  first  hour 
of  day,  to  prevent  the  monks  from  retiring  to  bed  after 
the  night  office  and  sleeping  during  part  of  the  morning. 
This  custom  spread  beyond  the  town  of  its  origination, 
and  thus  occasioned  six  hours  being  set  apart  for  prayer. 
A  verse  of  Psalm  cxviii.,*  in  which  the  psalmist  says 
to  God  that  he  prays  to  Him  seven  times  a  day,  provides 
a  sort  of  ideal  which  it  was  attempted  to  realise  by  making 
a  distinction  between  the  two  parts  of  the  office  of  Matins, 

1  It  is  a  mistake  to  regard  this  daily  prayer,  as  some  have  done,  as  a 
poem  composed  in  honour  of  the  paschal  candle. 

2  For  all  this,  see  Book  III.  of  the  Institutions  of  Cassian. 
*   [Ps.  cxix.  164  of  the  Prayer-book  version. — Tr.] 


THE   DIVINE   OFFICE.  449 

the  prayers  at  cock-crow  and  those  at  dawn  (Lauds). 
At  a  much  later  date  the  same  result  was  attained  by  the 
introduction  of  the  office  of  Compline/  between  the  evening 
meal  and  the  time  of  retiring  to  rest.  It  is  the  system  of 
Prudentius  combined  with  that  of  Tertullian. 

The  study  of  these  diversities  leads  us  into  the  special 
history  of  monastic  discipline.  A  point  of  more  general 
interest  was  the  introduction  of  daily  prayers  into  eccle- 
siastical use  proper.  The  author  of  the  Apostolic  Consti- 
tutions insists  even  in  his  day  that  the  bishop  should 
require  the  faithful  to  attend  the  morning  and  evening 
offices,  and  even  those  of  the  three  day-hours.^  He  takes 
for  granted  that  these  offices  are  said  in  the  church,  and 
that  the  bishop  and  his  clergy  take  part  in  them.  The 
Pilgrimage  of  Etheria  (Silvia)  furnishes  very  definite  informa- 
tion on  this  point  as  far  as  the  special  usage  of  the  Church 
of  Jerusalem  is  concerned.^  Except  during  Lent,  when  the 
hour  of  tierce  was  recited  in  public,  there  were  four  daily 
meetings  in  the  Church  of  the  Holy  Sepulchre — at  cock- 
crow, at  sext,  at  none,  and  at  vespers  (lucernarium).  The 
sacred  edifice,  which  was  not,  be  it  remarked,  the  mother 
church  or  cathedral  of  Jerusalem,  but  merely  a  sanc- 
tuary of  relatively  restricted  dimensions,  was  open  to  every 
one  who  wished  to  enter.  As  a  matter  of  fact,  the  con- 
gregation was  principally  composed  of  ascetics  of  both  sexes 
(monazontes  and  parthenae).  These  pious  persons  sang 
psalms,  either  according  to  the  ancient  method  of  responds, 
or  by  means   of   two   choirs,    antiphonally.     Two   or   three 

'  This  office  has  not  any  earlier  attestation  than  the  rule  of  St.  Benedict. 
When  once  compline  was  admitted,  it  was  possible,  even  by  distinguishing 
Matins  from  Lauds,  to  point  to  the  Septies  in  die  laudem  dixi  tibi,  without 
reckoning  Matins,  which  was  a  night  office. 

*  II.  59;  viii.  34-39.  In  the  first  of  these  texts  the  day-hours  do  not 
yet  come  into  question;  the  other  text  merely  gives  the  formularies  for 
morning  and  evening,  while  at  the  same  time  recommending  the  three 
hours  of  tierce,  sext,  aud  none. 

'  See  infra,  pp.  492  and  547. 


450      CHKISTIAN  WORSHIP:   ITS   ORIGIN   AND   EVOLUTION. 

priests  and  as  many  deacons  took  their  turn  in  reciting  the 
prayers,  for  it  was  an  understood  thing  that,  in  assemblies 
of  a  certain  importance,  the  general  prayers,  litanies,  and 
other  devotions,  could  be  conducted  only  by  the  higher 
clergy.  Any  other  practice  would  have  been  considered 
somewhat  perilous,  from  the  standpoint  of  ecclesiastical 
unity.  But  this  was  not  the  only  part  taken  by  the 
clergy  in  the  office  of  the  ascetics.  When  the  psalms, 
interrupted  by  prayers,  were  drawing  to  a  close,  the  bishop 
and  clergy  entered  the  church.  From  this  point  onwards  the 
service  became  definitely  ecclesiastical.  Prayers  were  said, 
first  with  the  catechumens  present,  then  with  the  faithful 
only,  the  catechumens  being  dismissed  after  a  certain  time,  as 
in  the  liturgical  Synaxes.  The  congregation  did  not  break 
up  without  receiving  the  bishop's  blessing,  and  it  was  even 
customary  that  all  should  kiss  his  hand  before  leaving 
the  church. 

On  Sundays  and  festivals  the  ancient  Synaxes  were 
again  resumed.  The  private  office  followed,  and  took  place, 
if  time  permitted,  in  the  interval  between  the  Vigil  and  the 
Mass.  At  cock-crow  all  the  clergy,  headed  by  the  bishop, 
were  present  at  the  night  office,  which  was  attended  by  far 
greater  numbers  than  on  week-days.  At  daybreak  Mass  was 
said  in  the  great  basilica  (Martyrium)  close  to  the  Holy 
Sepulchre.  The  service  was  a  very  long  one,  so  that  there 
was  only  time  after  it  for  the  lucernarium,  sext  and  none 
having  to  be  omitted. 

It  is  needless  to  say  that  regular  attendance  at  such 
frequent  offices  could  not  be  expected  of  every  one.  St. 
Chrysostom  ^  mentions  some  of  the  objections  made  on  this 
score  by  the  laity  of  his  time.  "  Is  it  possible  "  (he  makes 
his  hearers  say)  "  that  a  man  of  the  world,  engaged  in  the 
business  of  the  tribunals,  can   be  interrupted  three  times 

*  Horn.  IV.  de  Anna;  Migne,  Pat.  Or.,  vol.  liv.  p.  667. 


THE   DIVINE   OFFICE.  451 

a  day  to  go  to  church  for  prayer  ? "  To  which  the  saint 
replies,  that  it  is  possible  to  pray  in  private,  wherever  one 
may  be.  His  words,  however,  testify  to  the  fact,  as  do 
those  of  many  other  contemporary  writers,  that  the  ofi&ces 
were  said  daily  in  the  churches,  at  the  canonical  hours, 
in  the  presence  of  the  clergy  and  under  their  direction. 
This  is  the  important  point.  Having  once  found  a  place 
in  the  church,  private  prayer  was  thenceforth  to  be  retained 
in  it.  The  isolated  ascetics,  and  the  virgins  living  in 
the  world,  soon  disappeared  or  became  attached  to  the 
monasteries,  in  the  oratories  of  which  the  occupants 
performed  their  offices.  The  habit,  however,  had  been 
formed.  The  faithful,  although  not  attending  them,  felt  it 
was  right  that  the  offices  should  be  said  by  the  clergy  in 
their  churches,  and  the  clergy  themselves  were  obliged 
to  agree  to  the  continuation  of  a  practice,  the  regular  per- 
formance of  which  was  somewhat  onerous,  all  the  more 
so  because  in  early  times  it  had  not  been  obligatory.  The 
obligation  to  say  the  offices,  like  the  duty  of  celibacy,  was 
a  legacy  left  to  the  clergy  by  asceticism.  We  might 
almost  say  that,  on  these  two  points,  a  sort  of  tacit 
agreement  had  been  arrived  at.  The  popularity  enjoyed 
by  the  "perfect,"  the  continentes,  the  "men  of  God,"  as 
they  were  called,  had  been,  and  continued  to  be,  so 
great,  that  the  right  of  the  clergy  to  direct  the  Christian 
communities  might  have  been  called  into  question,  had  not 
the  latter  hastened  to  adopt,  in  its  main  features,  the 
curriculum  of  the  monks,  and  thus  stopped  short  in  a 
decisive  and  visible  manner  in  the  downward  path  of 
general  relaxation. 

Thus  was  laid  upon  the  clergy  the  obligation  of  saying 
the  canonical  offices,  both  day  and  night,  in  the  public 
churches,  in  the  cathedrals  of  the  towns,  and  the  parish 
churches  of  the  country.  Great  variety,  however,  existed 
in  the  precise  arrangement  of  these  offices, — in  the  distribution 


452      CHRISTIAN   WORSHIP:   ITS   ORIGIN   AND   EVOLUTION, 

of  the  psalms,  antiphons  and  responds,  in  the  prayers, 
litanies  or  "collects,"  even  in  the  lections,  and  the  hours 
of  saying  the  offices  and  the  times  of  the  year  to  be  observed. 
In  these,  as  in  the  primitive  services  for  Sundays  and 
the  stations,  the  suffragan  churches  followed  the  usage 
of  the  great  metropolitan  cathedrals.  Provincial  councils 
did  their  best  to  regulate  the  details  and  obtain  some  sort 
of  uniformity.  On  the  other  hand,  the  order  of  the  offices 
constituted  one  of  the  principal  features  of  the  monastic 
rules.  The  important  religious  houses  followed  on  this 
point  the  rules  which  they  had  adopted ;  others  accepted 
the  diocesan  or  provincial  usage,  as  laid  down  by  the 
bishops.  In  the  West,  down  to  the  ninth  century,  there 
existed  no  uniformity  in  this  sphere.  When  at  length 
uniformity  was  arrived  at,  it  was  due  to  the  influence  of  the 
Benedictine  rule,  and  specially  ^  to  that  of  the  great  Eoman 
monasteries  which  had  sprung  up  around  the  basilicas 
of  the  Lateran,  the  Vatican,  and  Santa  Maria  Maggiore, 
These  eventually  became  chapters,  first  of  regular,  then 
of  secular  monks,  but  they  represented  in  the  main 
the  princiiyium  ct  fons  of  the  whole  Latin  development  of 
ecclesiastical  and  monastic  offices.^ 


'  I  shall  confine  myself  to  pointing  out  a  few  facts  which  may  be  of 
interest  to  those  who  study  the  ancient  office  books.  At  Eome,  at  all 
events  down  to  the  ninth  century,  hymns  were  unknown;  chants,  psalms, 
and  other  Scriptural  canticles  alone  being  used.  The  lections,  at  first 
reserved  for  the  ancient  services  of  the  Vigil  and  the  Mass,  were  not 
introduced  into  the  offices  until  some  time  had  elapsed,  i.e.  about  the 
seventh  century.  The  offices,  therefore,  were  entirely  composed  of  psalms, 
antiphons  and  responds,  and  prayers.  This  primitive  Eoman  usage  agrees 
exMtly  with  what  was  observed  at  Jerusalem  in  the  time  of  Etheria  (Silvia). 
The  rule  of  St.  Benedict,  on  the  other  hand,  admits  of  hymns  and  lections.  See 
the  letter  of  Theodemar,  Abbot  of  Monte  Cassino,  to  Charlemagne,  in  Jafl'^, 
Monum.  Carolina,  p.  360;  cf.  Lib.  Pont.,  vol.  i.  p.  231,  note  1,  where  I  have 
made  the  mistake  of  placing  the  responds  of  the  offices  in  the  category  of 
later  additions. 

-  This  applies,  of  course,  to  times  posterior  to  the  seventh  century 
in  the  case  of  Gaul,  and  to  the  tenth  and  eleventh  in  the  case  of  Spain. 


THE   DIVINE   OFFICE.  453 

It  will  be  easily  understood  that,  when  confronted  with 
so  vast  a  subject,  I  have  been  obliged  to  abstain  from 
entering  upon  it  in  detail,  and  can  touch  upon  it  only 
superficially.^ 


In  these  conntries,  we  must  take  note  of  an  indigenous  deTelopment,  which 
took  its  rise  under  the  direct  influence  of  the  Oriental  uses,  and  which 
owed  little  to  that  of  the  Eoman  monasteries. 

*  Among  the  books  in  which  parts  of  this  subject  have  been  treated  of 
late,  I  may  mention  Histoire  du  Brdviaire  Bomain,  by  Mgr.  Battifol,  and  the 
GescJdehte  des  Edmischen  Breviers,  by  the  lamented  Dom  Suitbert  Baeumer. 


APPENDIX. 


1. 

THE    ROMAN    "ORDIHES"   PROM   THE    MANUSCRIPT   OF   ST.   AMAND, 

The  manuscript  of  the  ninth  century  {Parisinus  974),  from  which 
I  have  taken  these  texts,  contains  the  following  treatises  of 
St.  Augustine  :  De  libero  arhitrio  et  gratia  Dei  lihri  II.  ;  Altercatio 
Feliciani  arriani  et  heati  Augusiini,  liber  I. ;  De  joraedestinatione, 
liber  I.  The  provenance  of  the  manuscript  is  St.  Amand  en 
Puelle,  as  is  shown  by  the  following  note,  written  at  the  end  : 
Almae  ecclesiae  sancti  Amandi  in  Pabula  liber.  Before  and  after 
the  text  of  St.  Augustine,  a  few  blank  sheets  remained,  and 
advantage  was  taken  of  these  for  transcribing  the  Ordines. 

These  are  drawn  up  in  vulgar  Latin  (non  grammatico 
sermone),  which  would,  if  the  writer  were  a  Frankish  clerk,  make 
them  of  a  date  anterior  to  800  or  thereabouts.  If  it  were  a 
Roman  clerk  who  transcribed  them,  then  the  date  might  be 
rather  later.  The  manuscript  is  certainly  not  an  original.  It  is 
a  copy  from  an  original  which  was  full  of  abbreviations,  all  of 
which  have  not  been  deciphered  by  the  copyist  with  equal  skill. 
I  reproduce  it  as  it  stands,  with  the  exception  of  a  few  manifest 
errors  which  were  easily  corrected ;  in  these  cases  the  reading 
of  the  manuscript  is  given  at  the  bottom  of  the  page. 


I. 


In  nomine  Domini  nostri  Jesu  Christi  incipit  ordo  qualiter  in 
sancta  atque  apostolica  ecdesia  Eomana  missa  caelehratur, 
quam  nos  cum  summo  studio  atque  cum  diligentia  maxima 
curavimus,  non  grammatico  sermone,  sed  aperte  loquendo 
veritatem  indicare,  id  est  qualiter  pontifex  procedit  in  die 
soUemni  cum  honor e  magno ;  sicut  investigatum  est  a  Sanctis 
patribus. 

Primitus  enim  procedit  omnis  clerus  ad  ecclesiam  vel 
omnis  populus  ubi  missa  caelebranda  est,  et  ingreditur  pontifex 
in  sacrario  et  induit  se  vestimentis  sacerdotalibus.  Quando 
dalmaticas  induit,  et  diaconi  similiter  induunt  se,  et  subdiaconi 
involvunt  se  anagolagio  circa  coUo  et  induunt  se  tonicas 
albas  quales  habent,  sericas  aut  lineas.  Et  si  pontifex  dal- 
maticas non  induerit,  diaconi  vel  subdiaconi  non  se  involvunt 
anagolagio,  sed  cum  tonicis  albis  et  planitis  ambulant.  Et 
interim  dum  pontifex  sedit  in  sacrario  in  sede  sua,  custodit 
evangelium  diaconus  qui  eum  lecturus  est,  et  postea  tradit 
ad  subdiaconum.  Deinde  portans  eum  subdiaconus  per  medium 
presbiterio,  et  non  presumat  sedere  quisquam  quando  eum 
viderint  pretereuntem  ;  et  pertransiens  subdiaconus  ponat 
eum  super  altare.  Et  interim  stat  quartus  de  scola  ante 
pontificem  et  dicit  *'^  ad  subdiacono  regionario  "'^ :  "  Talis 
psallit  responsorium  et  talis  Alleluia."  Deinde  dicit  pontifex 
scolae :  "Intrate."  Et  renuntiat  ad  primum  scole,  et  dicit: 
•'  Jubete."  Deinde  venit  subdiaconus  suprascriptus  ad  auri- 
culam  pontificis  et  dicit  secreto :  "  Talis  legit,  talis  et  talis 
psallit." 

(i)    diaconus. 
(ii)  regionaria. 


THE  ROMAN    ORDINES.  457 

Deinde  obiationarius  inluminat  duos  cereos  ante  secre- 
tario  pro  luminaria  pontificis/'^  quod  est  consuetude  omni 
tempore,  et  antecaedit  ante  pontificem/"^  et  ponit  eos  retro 
altare,  in  duo  candelabra,  destra  levaque.  Deinde  inlumi- 
nant  acolithi  cereostata  ^'"^  ante  secrarium  et  aegreditur 
pontifex  de  secrario  cum  diaconibus,  tenentes  eum  duo  dextra 
levaque,  et  YII.  caereostata  procaedunt  ante  eum  et  sub- 
diaconus  ^  temperita  ^"^  cum  thimiamasterium  ante  ponti- 
ficem.  Et  ipsi  diaconi  planitas  habeant  indutas  super 
dalmaticas,  usque  dum  venerint  cum  pontifice  ad  summum 
presbiterium.  Et  eum  introierint,  exuent  planitas  quas  habent, 
et  recipiunt  eas  ministri  ipsorum.  Et  dum  viderit  subdiaconus 
primus  de  scola  eos  expoliare  et  pontificem  introeuntem  in 
presbiterio,  expoliat  se  planita  qua  est  indutus,  et  recipit 
eam  accolitus  de  scola.  Et  surgunt  sacerdotes  et  stant.  Et 
subdiaconi  qui  antecaedunt  pontificem  non  transeant  per  medium 
scolae,  sed  dextra  levaque  stantes  subtus  cancello,  hinc  et 
inde.  Et  cum  adpropinquaverit  pontifex  scola,  stant  ibi 
acolithi  cum  cereostata,  mutantes,  novissimi  primi.  Et  transit 
pontifex  cum  diaconis  per  mediam  scolam,  et  annuit  primo  '-"^ 
scolae  ut  dicatur  Gloria.  Et  venit  prior  episcopus  et  prior 
presbiter ;  dat  eis  pacem  pontifex,  deinde  et  ad  diaconos/"^ 
Et  si  pontifex  minime  fuerit,  similiter  dat  diaconus  pacem 
qui  ipsa  diae  lecturus  est  evangelium.  Deinde  psallit^  ante 
altare,  et  stat  inclinato  capite  et  diaconi  similiter.  Dum 
dixerit    scola    Sicut   erat    in  principio,    erigunt    se    diaconi    ab 


(i)  pontifex. 
(ii)  pontifex. 
(iii)  ceor. 
(iv)  teperita. 
(v)  primum. 
(vi)  diaconum. 


'  The  subdeacon  temperita  reappears  later  on.  I  do  not  know  the 
meaning  of  this  qualification. 

-  In  this  text  the  verb  psallere,  besides  its  ordinary  meaning  to  chant 
a  psalm,  signifies  here  to  ascend. 


458  APPENDIX. 

oratione,  et  osculant  altare  hinc  et  inde.  Et  dum  dixerit 
scola  versum  ad  repetendum,  surgit  pontifex  ab  oracione  et 
osculat  evangelium  qui  est  super  altare,  et  vadit  de  dextra 
parte  altaris  ad  sedem  suam,  et  diaconi  cum  ipso  hinc  et 
inde  stantes  et  aspicientes  contra  orientem.^ 

Deinde  ponunt  acolithi  cereostata  quas  tenent  in  terrain. 
Et  dum  compleverit  scola  antiphonam,  annuit  pontifex  ut 
dicatur  Kyrie  eleison.  Et  dicit  scola  et  repetunt  regionarii^ 
qui  stant  subtus  ambone.  Dum  repetierunt  tertio,  iterum 
annuit  pontifex  ut  dicatur  Christae  eleison.  Et  dicto  tertio, 
iterum  annuit  ut  dicatur  Kirie  eleison.  Et  dum  compleverint 
novem  vicibus,  annuit  ut  finiantur.  Et  respiciens  pontifex 
ad  populum  dicit  Gloria  in  excelsis  Deo  et  revolvit  se  ad 
orientem  et  diaconi  cum  ipso,  usque  dum  expletur  Gloria  in 
excelsis  Deo.  Hunc  expleto,  respicit  populum  et  dicit :  Pax 
vohis.  Respondetur :  Et  cum  spiritu  tuo.  Deinde  Oremus. 
Leventur  acolithi  caereostata  et  ponunt  ea  ante  altare,  sicut 
ordinem  habent. 

Oracione  expleta,  sedet  pontifex  in  sede  sua  et  diaconi 
stant  hinc  et  inde.  Et  revertit  scola  subtus  tabula  qui  est 
subtus  ambone,  et  subdiaconi  qui  stant  subtus  cancellum 
psallunt  circa  altare  ex  utraque  parte.  Et  annuit  pontifex 
ut  sedeant  sacerdotes  in  presbyterio.  Deinde  legitur  lectio 
a  subdiacono  in  ambone,  stans  ^  in  medium  de  scola,  aut 
acolithus  planita  et  accipit  cantorium  et  psallit  in  ambone 
et  dicit  responsorium  ;  similiter  et  alius  Alleluia. 

Hoc  expleto,  inclinat  se  diaconus  ad  pontificem,  et  jubet 
pontifex  ut  legatur  evangelium ;  et  vadit  ad  altare,  et  osculat 


^  On  condition,  it  must  be  understood,  that  the  Church  lends  itself  to 
this  orientation.  This  is  the  case  with  the  two  basilicas  of  the  Lateran 
and  the  Vatican,  but  not  with  those  of  Santa  Maria  Maggiore,  St.  Paul,  and 
many  others. 

^  The  region-defenders. 

^  The  text  is  here  corrupt.  Cf.  the  Ordo  of  Mabillon :  Subdiaconus  .  .  . 
aseendit  in  amhonem  et  legit.  Fostquam  legerit,  cantor  cum  cantatorio 
ascendit  et  dicit  responsum.  In  our  text  some  words  are  wanting ;  I  think 
that  the  cantor  was  here  requested  to  put  oflf  his  planeta  before  mounting 
the  ambo. 


THE   EOMAN    ORDINES.  459 

aevangelium  et  accipit  eum.  Deinde  surgit  pontifex  a  sede  seu 
[sua  ? — Tr.]  et  omnes  sacerdotes  stantes.  Et  antecedunt  eum  duo 
subdiaconi,  unus  dextra  parte,  alius  de  sinistra,  et  duo  acolithi 
portantes  ante  ipsum  dua  caereostata.  Et  dum  venerit  subtus 
ambone,  porrigit  ei  subdiaconus  qui  est  dextra  parte  brachio 
sinistro  et  recumbit  super  eum  diaconus  aevangelium  usque 
dum  custodit  signum.  Deinde  psallit  in  ambone,  et  revertunt 
cereostata  ante  ambonem  et  legitur  aevangelium.  Et  suscipit 
aevangelium  subdiaconus,  et  tenens  eum  contra  pectus  suum 
subtus  ambone,  usque  dum  osculantur  omnes  aevangelium. 
Inde  retrudit  eum  in  capsa  sua.  Et  revertit  diaconus  ad  altare 
et  ipsa  caereostata  ante  eum,  et  ponunt  ea  retro  altare,  seu 
et  reliqua  caereostata.  Et  si  fuerit  pallium  super  altare, 
replicat  eum  in  una  parte  ad  orientem,  et  expanditur  corporale 
super  altare  a  diaconibus. 

Deinde  la  vat  pontifex  manus  suas  et  surgit  a  sede  sua. 
Et  revertitur  scola  in  partae  sinistra  praesbiterii.  Deinde 
descendit  pontifex  ad  suscipiendum  oblationes  a  populo,  et 
annuit  archidiaconus  scolae  ut  dicatur  offertorium.  Et  dum 
suscipit  aeas  pontifex,  tradit  a  subdiacono  et  subdiaconus 
ponit  eas  in  sindone  quos  acolithi  tenent,  sequentes  eum. 
Et  diaconi  recipiunt  amulas  et  portatur  stationarius  calix 
a  subdiacono  regionario,  et  refundit  diaconus  ammulas  in 
ipso  calice  sancto;  et  dum  repletus  fuerit,  devacuatur  in 
sciffo  quas  portant  acholithi.  Deinde  vadit  pontifex  ad 
partem  mulierum  *'^  cum  diaconibus  et  faciunt  similiter. 
Deinde  revertitur  ad  sedem  suam  et  permanent  diaconi  ad 
amulas  recipiendas.  Et  interim  stant  ante  pontificem  primi- 
caerius,  secundicaerios,  notarii  et  regionarii,  dum  presbiteri 
recipiant  oblaciones  seu  et  amulas  infra  presbyterium,  tam 
de  parte  virorum  quam  de  muliaerum ;  et  acolithi  tenentes 
sindones  et  sciffos  ad  recolligendum. 

Deinde  lavat  archidiaconus  manus  suas,  et  vadit  ante 
altare,  et  ceteri  diaconi  lavant  manus  suas,  et  tenent  acolithi 
sindone  cum  oblatas  quas  recepit  pontifex  a  populo  in  dextro 
cornu    altaris;    et    eliguntur   eas    a   subdiacono   temperita,    et 


(i)  mulieris. 


460  APPENDIX. 

oradit  eas  a  subdiacono  regionaris  et  ipse  porrigit  eas  ad 
archidiaconum,  et  ex  eas  facit  tres  aut  V.  ordines  super 
aitare,  tantum  ut  suiSciat  populo  et  exinde  in  crastino 
remaneat,  secundum  auctoritatem  canonicam,  Et  interim 
teneatur  calix  a  subdiacono  regionario,  et  accipit  archidiaconus 
amula  pontificis  de  manu  oblation  aris  et  devacuat  ea  in  calice 
sancto,  similiter  ammulas  presbyterorum  seu  et  diaconorum. 
Deinde  tenet  subdiaconus  colatorium  super  calicem  et  mittitur 
de  vino  quod  est  in  sciffo  quos  ofFert  populus.  Deinde  portatur 
aquarum  de  scola  fontem  cum  aqua  munda,  et  datur  ad  obla- 
cionarium,  et  oblacionarius  porrigit  earn  archidiacono,  et  facit 
crucem  de  aqua  in  calicae  sancto,  tenente  a  subdiacono  in 
dextro  cornu  altaris,  Deinde  descendit  pontifex  a  sede  sua, 
veniens  ante  aitare,  et  recipit  archidiaconus  oblatas  pontificis 
a  subdiacono  oblacionario  et  tradit  eas  pontifici,  et  ponit  eas 
pontifex  super  aitare.  Et  recipit  archidiaconus  calicem  a 
subdiacono  et  ponit  eum  super  aitare. 

Et  annuit  pontifex  scola  ut  f aciant  finem ;  et  revertitur 
scola  subtus  tabula.  In  Natale  Domini  sive  in  Aepyphania 
et  in  Sabbato  sancto  seu  in  Dominica  sancta  et  in  feria 
secunda,  in  Ascensa  Domini  et  in  Pentecosten  vel  in  natale 
sancti  Petri  et  sancti  Pauli,  stant  episcopi  post  pontificem 
inclinato  capite,  presbiteri  vero  dextra  levaque  et  tenet  unus- 
quisque  corporale  in  manu  sua,  et  dantur  eis  ab  archidiacono 
oblatas  duas  ad  unumquemque,^'^  et  dicit  pontifex  canon  ut 
audiatur  ab  eis,  et  sanctificantur  ^  oblaciones  quas  tenent, 
sicut  et  pontifex  ^  .  .  .  inclinato  capite  post  episcopos  et  sub- 
diaconi  '■"''  ante  ipsum  inclinato  capite  ad  aitare,  usque  dum 
dicit  Nobis  quoque.  Et  si  isti  dies  solempni  non  sunt,  dum 
calix  ponitur  supra  aitare,  revertuntur  presbiteri  in  presbiterio; 
similiter  et  alius  clerus  revertitur  subtus  tabula ;  et  si  dominica 


(i)  unumque. 
(ii)  subdiaconos. 


'  For  sanciificant. 

*  Something   is  wanting  here.     We   must  add,  according   to  Mabillon, 
Ordo  I.,  something  like  Diaconi  vero  stant. 


THE  ROMAN   ORDINES.  461 

evenerit,  presbiteri  inclinato  capite  stant,  et  si  cotidianis  diebus, 
genua  flectant  quando  incboant  Sanctus.  Et  veniunt  acolithi 
stantes  ante  altare  post  diaconos,  dextra  levaque,  involuti  cum 
sindonibus.  Et  unus  ex  illis  involutus  de  palla  cum  cruce 
sirica,  tenens  patenam  contra  pectus  suum,  stans  primus,  et 
alii  tenentes  sciffos  cum  fontes,  alii  saccula.  Et  dum  venerit 
pontifex  ad  omnis  honor  et  gloria,  levat  duas  oblatas  in  manus 
suas,  et  diaconus  calicem  tenens  et  levans  paululum  usque  dum 
dicit :  Per  omnia  saecula  saeculorum.,  amen. 

Et  surgunt  ab  oracione  diaconi  seu  et  sacerdotes,  et  dum 
dixerit  pontifex :  Pax  Domini  sit  semper  vohiscum,  accipit  sub- 
diaconus  patenam  ab  acolitho  et  porriget  eam  archidiacono  et 
tenet  eam  ad  dexteram  pontificis  et  frangit  unam  ex  oblatis 
quas  offert  pro  se  et  dimittit  coronam  ipsius  super  altare,  et 
ponit  unam  integram  et  aliam  mediam  in  patenam  et  reddit 
archidiaconus  patenam  ad  accolitum,  et  pontifex  vadit  ad  sedem 
suam.  Deinde  confranguntur  alii  diaconi  in  patena,  seu  et 
episcopi  in  dextra  parte  abside.  Deinde  levat  archidiaconus 
calicem  de  altare  et  dat  ad  subdiaconum,  et  stat  cum  ipso  ad 
dextro  cornu  altaris,  et  psallunt  acolithi  ad  altare  cum  saccula, 
et  stant  circa  altare,  et  ponit  archidiaconus  oblatas  per  saccula 
et  revertuntur  ad  presbiteros  ut  confrangantur  et  ^  interim 
psallunt  Beati  immaculati  secreto  presbiteri  vel  diaconi  :  et  si 
necessitas  evenerit,  rumpantur  primitus  oblatae  a  presbitero 
et  sicut  frangantur  subdiaconi  regionarii.  Et  revertitur  scola 
in  presbiterio,  in  parte  sinistra,  et  annuit  archidiaconus  scola  ut 
dicatur  Agnus  Dei.  Et  interim,  dum  confranguntur,  iterum 
respondunt  acolithi  qui  sciffos  et  amulas  "'  tenent  Agnus  Dei. 
Et  dum  fractum  habuerint,  accipit  archidiaconus  calicem 
sanctum  a  subdiacono,  et  alius  diaconus  patenam  ab  acolitho, 
et  vadunt  ante  pontificem. 

Accipit  pontifex  sancta  de  patena,  mordit  ex  ea  particula, 


(i)  amalas. 


'  The  words  et  interim  dum  confranguntur,  at  first  left  out,  were  supplied 
on  the  margin  of  the  manuscript. 

2  il 


462  APPENDIX. 

et  de  ipsa  facit  crucem  super  calicem,  dicendo  secreto :  Fiat 
conmixtio  et  consecratio  et  reliqua.  Deinde  confirmat  pontifex, 
tenente  calicae  ab  archidiacono.  Deinde  accipiunt  aepiscopi 
vel  presbiteri  sancta  de  manu  pontificis  et  vadunt  in  sinistra 
parte  altaris,  et  ponunt  mantis  cum  sancta  super  altare  et  sic 
communicant.  Quando  incipiunt  episcopi  vel  presbiteri  com- 
municare,  tunc  vadit  archidiaconus  in  dextra  parte  altaris, 
stans  ante  eum  acolitus  cum  sciffo  priore,  et  adnunciat  stacione, 
et  respondunt  omnes :  Deo  gracias.  Et  tunc  perfundit  de 
calicae  in  sciffo,  Deinde  dat  calicem  ad  episcopum  qui  prius 
communicavit  et  vadit  ad  pontificem  et  accipit  sancta  de  manu 
ipsius,  similiter  et  alii  diaconi,  Et  vadunt  in  dextra  parte 
altaris  et  communicant.  Deinde  confirmantur  ab  episcopo  a 
quo  et  presbiteri  confirmati  sunt.  Deinde  communicat  ponti- 
fex primicerios  et  secundicaerios.  Deinde  recipit  archidiaconus 
calicem  ab  episcopo,  et  veniens  subdiaconus,  habens  colatorio 
minore  in  manu  sua,  expellit  sancta  de  calicae,  et  ponit  ea 
in  fonte  priore  unde  archidiaconus  debet  confirmare  populo, 
et  devacuat  calicem  archidiaconus  in  secundo  calice,  et  de 
ipso  perfundit  acolithus  in  fonte  priorae.  Deinde  descendit 
pontifex  ad  communicandum  populum,  et  annuit  archidiaconus 
scola  ut  dicatur  antiphona  ad  communionem.  Et  dum  dixerit 
scola,  repetunt  subdiaconi  de  sinistra  parte  cancello  infra  thro- 
num.  Et  dum  communicati  fuerint  primati,  tribuni,  comites 
et  judices  et  caeteros  quos  voluerit,  vadit  de  parte  mulierum 
infra  cancellum,  et  diaconi  post  ipsum,  confirmantes, populo. 
Deinde  quando  jubet  revertitur  ad  sedem  suam,  et  stant 
sacerdotes  ad  communicandum  vel  confirmandum  populum 
infra  presbiterium.  Et  interim  pontifex  sedet  in  sede  sua,  et 
stat  ante  eum  acolitus  cum  sancta  patena,  et  veniunt  ad 
eum  subdiaconi,  notarii  vel  regionarii,  et  communicat  eos,  et 
confirmantur  a  diacono. 

Deinde  stant  notarii  ante  eum  tenentes  calamario  et  dho- 
mum  in  manu,  et  cui  voluerit  pontifex  invitare,  jubet  ut 
scribantur  nomina  ipsorum.  Et  descendunt  notarii  a  sede  et 
adnunciant  ad  ipsos  qui  scripti  sunt. 

Et  interim  venit  sacerdos  et  communicat  scola,  et  tenens 
quartus    fontem   in   manu,    quod   impleta  est    de   sciffo    primo, 


THE  EOMAN    ORDINES,  463 

et  accipit  earn  presbiter  de  manu  ipsius  et  facit  crucem  de  sancta 
super  fontem  et  ponit  earn  intro.  Similiter  et  omnes  presbiteri 
faciant  quando  eonfirmant  populum  et  confirmat  scola.  Et 
dum  viderit  archidiaconus  quod  pauci  sunt  ad  communicandum, 
annuit  ut  dicatur  scola  Gloria.  Et  repetunt  subdiaconi  Sicut  erat 
injprincipio  et  repetit  scola  versum/'^ 

Beinde  descendit  pontifex  a  sede  et  vadit  ante  altare  et 
revertuntur  cereostata  post  ipsum.  Et  interim  lavant  sacerdotes 
vel  diaconi  manus  suas  et  osculantur  se  perordinem  et  sub- 
diaconi in  vicem  ubi  stant,  similiter  et  scola  in  loco  quo  stat. 
Oracione  expleta,  dicit  diaconus  Ite  missa  est,  non  ipse  qui  legit 
evangelium,  sed  alius. 

Deinde  descendit  pontifex  ab  altare  et  diaconi  cum  ipso,  et 
subdiaconi  ante  eum  cum  thimiamasteriun  qui  supra  scriptus  est, 
seu  et  cereostata  ante  eum  ab  acolitis  portantes.  Et  transiens 
per  medium  praesbiterium,  dicit  subdiacono  de  scola :  Juhe, 
domne,  henedicere.  Et  dat  pontifex  orationem,  et  respondetur 
Amen.  Et  cum  exierit  de  presbiterio,  iterum  dicunt  judices : 
Juhe,  dorane,  henedicere.  Et  data  benedictione  respondetur  Amen. 
Et  venientes  acolithi  ante  pontifice  cum  coreostata,  stant  ante 
ostium  usque  dum  ingreditur  pontifex  sacrarium,  et  extinguunt 
cerea. 

Et  spoliat  se  pontifex  et  recipiunt  vestimenta  a  subdia- 
conibus,  et  ipsi  tradunt  eas  ad  cubicularios.  Et  diaconi  spoliant 
se  foras  secretario,  et  accipiunt  vestimenta  ipsorum  acholiti.  Et 
dum  sedet  pontifex,  venit  mansionarius  prior  de  ecclesia  cum 
bacea  argentea  cum  pastillos,  et  si  non  fuerit  argentea,  cum 
catino,  stat  ante  pontificem ;  et  veniunt  per  ordinem  diaconi, 
deinde  primicerius  et  secundicereus,  sed  ^"^  et  vicaedominus  vel 
subdiaconi  ^'"^  et  accipiunt  pastillos  de  manu  pontificis.  Deinde 
miscitur  pontifici  et  ceteros  suprascriptos.  Omnia  expleta,  dab 
pontifex  oracionem  et  egrediuntur  de  secrario. 

Et  hoc  quod  obmisimus  ad  memoriam  reducimus,  id  est  quod 
si  pontifex  non  processerit,  diaconi  sic  procedant  sicut  superius 


(i)  versum  ii. 

(ii)  se  quicae  dominus. 

(iii)  snbdiaconus. 


464.  APPENDIX. 

dictum  est,  Et  si  diaconi  minime  fuerint,  in  loco  ipsorum 
procedat  presbiter  de  secrario  cum  cereostata  ad  ''^  custodiendum 
sedem  poijtificis  ^"^  et  licet  evangeHum  legere  in  ambone  pro- 
cinctus  de  planita,  sicut  et  diaconus,  et  descendens  de  ambone 
induit  se  planita.  Et  dum  venerint  ante  cancellum  diaconi  aut 
presbiteri,  venit  episcopus  aut  presbiter  de  parte  sinistra  pres- 
biterii  qui  ipsa  die  missa  caelebraturus  est ;  dat  ei  diaconus 
pacem  qui  evangelium  lecturus  est  ipsa  diae.  Et  dum  finierit 
scola  Kirie  eleison,  psallit  episcopus  in  parte  dextra  throni 
infra  cancello  et  dicit  Gloria  in  excelsis  Deo.  Et  si  presbiter 
missa  debet  caelebrare,  non  dicit  Gloria  in  excelsis  Deo,  sed  tantum 
psallit  et  dicit  oracione.  Ipsa  expleta,  revertitur  in  locum 
suum,  usque  dum  legitur  evangelium.  Ipso  expleto,  psallit  ut 
supra,  et  dicib  Dominus  vohiscum ;  deinde  Or  emus,  et  sequitur 
omnia  sicut  supra  scrip  turn  est.  Et  dum  venerit  ad  omnis  honor 
et  gloria,  non  levat  diaconus  calicem,  sicut  ad  pontificem,  sed  ipse 
episcopus  aut  presbiter  levat  duas  oblatas  et  tangit  ex  ipsis 
calicem  et  dicit  Per  omnia  saecula  saeculorum.  Et  dum  dixerit 
Pax  Domini  sit  semper  vohiscum,  tenet  subdiaconus  de  sancta  cum 
corporale  ad  cornu  altaris  quod  pontifex  consecravit/"'^  et  ac- 
cipit  eam  diaconus  et  tradit  earn  episcopo  aut  presbitero.  Et 
exinde  facit  crucem  super  calicem,  dicendo  Pax  Domini  sit  semper 
vohiscum.  Et  osculatur  altare,  et  diaconus  dat  pacem  ad  sub- 
diaconum.  Deinde  veniet  alius  episcopus  de  parte  sinistra; 
tenent  ambo  manus  super  oblata  et  frangunt  ea,  et  episcopus 
revertitur  ad  locum  suum.  Et  episcopus  aut  presbiter  qui  fecit 
missa  tradit  una  et  media  oblata  qui  partita  est  ad  diacono,  et 
ipse  ponit  medietate  in  patenam  et  qui  Integra  est  in  sacculo, 
tenente  acholito.  Et  vadit  ad  archipresbytero  ad  confrangendum  ; 
et  stat  episcopus  in  sinistra  parte  altaris  usque  dum  expensae  ^"' 
fuerint  oblatae  per  saecula  acholitorum,  sicut  mos  est.  Deinde 
revertitur  episcopus  ante  altare  et  confrangendum  medietate  de 
oblata  qui  remansit.     Et  dum  confractum  habuerint,  aduunciab 


(i)  et. 

(ii)  pontificem. 
(iii)  consecrabit. 
(iv)  expensa. 


THE   ROMAN    ORDIJSES.  465 

diaconus  stacione,  sicut  mos  est.  Et  veniunt  tarn  episcopi  quam 
presbiteri  ad  communicandum  ante  altare,  et  dat  episcopus 
particulas  duas  ad  primum  ex  illis  episcopis  in  manu  sua  ;  et  ipse 
qui  eis  accipit,  reddit  unam  ex  illis  ad  eum  ;  et  ipse  particula 
tenit  in  manu  dextra  usque  dum  communicant  sicut  supra,  Et 
tunc  ponit  manus  supra  altare,  et  communicat  ipse  qui  missa 
fecit.  Deinde  communicant  diaconi  et  confirmantur  ab  episcopo 
sive  a  presbitero  qui  prius  communicavit  et  calicem  tenet  et 
complet  omnia  sicut  supra  scriptum  est. 


II. 

Qualiter  Feria   V.   Caene  Domini  agendum  sit. 

Media  ilia  nocte  surgendum,  nee  more  solito  Deus  in  adju- 
torium  meum  nee  invitatorium,  sed  in  primis  cum  antiphonis 
III.  psalmi  secuntur ;  deinde  versus ;  "■'^  nee  presbiter  dat  ora- 
cionem.  Deinde  snrgit  lector  ad  legendum,  et  non  petat  bene- 
dictionem,  et  non  dicit  Tu  autem  Domine,  sed  ex  verbis  leccionis 
jubet  prior  facere  finem.  III.  [lectiones  de  lamentatione  Hie- 
remiae,  III.]  ^  de  tractatu  sancti  Augustini  in  psalmo  Exaudi 
ad  Deus  oracionem  meam  dum  tribulor,  III.  de  Apostolo  ubi 
ait  Corinthios :  Et  ego  accepi  a  Domino  quod  et  tradidi  vohis. 
Vim.  [psalmi]  cum  antiphonis,  Villi,  lectiones,  Villi. 
responsoria  completi  sunt ;  et  non  dicit  Ghria  nee  in  psalmis 
nee  in  responsoriis.  Sequitur  matutinum.  Matutino  complete 
non  dicit  Chirie  eleison,  sed  vadunt  per  oratoria  psalmis 
psallendo  cum  antiphonis. 

In  eadem  die,  ora  V.,  procedunt  ad  ecclesiam  et  mutant  se 

(i)  u. 
'  I  supply  these  words,  and  also  psalmi,  lower  down. 


466  APPENDIX. 

7estimentis  suis  tain  pontifex  quam  et  diaconi^'^  cum  dalmaticis 
et  subdiaconi  non  induunt  planitas.  Deinde  egreditur  pontifex 
de  sacrario  cum  diaconibus  et  YII.  cereostata  ante  eum,  et  cetera 
sicut  mos  est  in  die  sollempni.  Dum  transient  per  medium 
scolae,  annuit  primum  scolae  ut  dicatur  Gloria.  Et  antequam 
ascendat  ad  altare,  dat  p  acem  priori  episcopo  et  priori  presbiteio 
seu  et  diaconibus  omnibus.  Et  veniens  ante  altare  et  reclinans 
se  ad  oracionem  prostratus  in  terram, 'usque  dum  dicit  versum  ad 
repetendum.  Deinde  psallit  ad  sedem,  Et  dum  finierit  Kirie 
eleison  scola,  dicit  Dominus  vobiscum  et  sequitur  oracio  Deus  a 
quo  et  Judas ;  deinde  leccio  Apostoli  et  responsorium,  deinde 
evangelium.  Oflferente  populo  dicit  scola  offertorium  Dextera 
Domini. 

Dum  venerit  ad  finem,  in  verbis  in  quibus  coeperit  dicere 
intra  quorum  nos  consortium  non  aestimator  meriti,'-"^  sed  veniae, 
quaesumus,  meritis  largitor  admitte,  per  Christum  dominum  nostrum, 
tunc  vadunt  diaconi  et  toUent  ampullas  cum  oleo  que  ponuntur 
a  diversis  in  podia  et  tenent  eas  super  altare  et  benedicuntur  a 
pontifice;  residue  vero  quae  remanent  super  cancellos,  dextra 
levaque  juxta  altare  ascendunt  episcopi  et  priores  presbiteri  :  ab 
eis  benedicuntur.  Qua  benedictione  olei  completa,  subjungit 
pontifex  et  dicit :  Per  quern  Jiec  omnia,  Domine,  semper  bona  creas, 
et  revocantur  ampullae  a  diaconibus  per  loca  sua.  Hec  autem 
benedictio  dicitur  super  oleum  secreto,  tarn  a  pontifice  ^'"^  quam 
et  ab  episcopis  vel  a  presbiteris :  Emitte,  Domine,  Spiritum 
sanctum  tuum  Paraclitum,  et  ^  oratione  completa  dicit  pontifex : 
Per  quem  Jiec  omnia,  Domine,  et  cetera,  deinde  oratione  domi- 
nica,  et  sequitur  Libera  nos,  quaesumus,  Domine,  et  dicit :  Pax 
Domini  sit  semper  vobiscum.     Et  vadit  ad  sedem  et  confrangunt. 


(i)     diaconus. 
(ii)    meritis. 
(iii)  pontificibus. 


*  Between  et  and  oratione  the  manuscript  inserts  the  words  ipse  suum 
oleum  ad  unguendum  infirmum,  which  are  a  marginal  reference  wrongly 
inserted  in  the  text.  Ipse  suum  is,  moreover,  a  wrongly  deciphered  abbre- 
viation.    We  ought  to  read  ubi  supra,  sub  verba  oleum,  etc. 


THE   EOMAN    ORDINES.  467 

sacerdotes  sancta,  seu  et  diaconi,  et  interim  psallitur  Agnus 
Dei.  Deinde  communicat  pontifex  tantum,  et  diaconus  cooperit 
sancta  seu  et  calicae  super  altare  cum  corporals ;  similiter  et 
acoliti  cooperiunt  scifFos  cum  pallas,  tenentes  eos. 

Et  venit  pontifex  ante  altare  et  habens  suajuva^  duas 
ampullas  infra  presbiterium,  una  cum  balsamo  confecto  et  alia 
cum  oleo  purissimo,  et  venit  ad  eum  regionarius  secundus  et 
accepit  ab  eo  ampullam  ^'^  cum  balsamo  involuta  cum  mafortio 
sirico  ;  et  de  ipso  ponit  super  scapula  sinistra  caput  unum  qui 
earn  recepturus  est ;  similiter  recepit  eam  regionarius  primus 
a  regionario  '■"^  secundo.  Deinde  subdiaconus  regionarius  et 
archidiaconus  infra  cancello  stans  similiter  recepit  eam  et 
vadet  ante  pontificem  et  stat  ante  eum  cum  ampulla.  Et 
exalat  in  eam  pontifex  tribus  vicibus,  et  faciens  crucem  super 
eam,  dicendo  :  In  nomine  Patris  et  Filii  et  Sjpiritus  sancti.  Et 
sequitur  benedictio  decantando  sicut  et  Vere  dignum.  Ipsa 
expleta,  revocantur  ampullae  per  ordinem  sicut  acceperunt. 
Similiter  et  alia  ampulla  cum  oleo  purissimo  portatur  ante 
pontificem  ab  alio  diacono,  sicut  superius  ;  et  alat  in  eam  ter, 
sicut  supra.  Deinde  benedicit  eam  secreto,  et  iterum  revocat 
eam  ad  suajuva,  per  ordinem,  sicut  superius.  Deinde  communicat 
cunctus  clerus  seu  et  populi.  Missa  completa,  dicit  diaconus  : 
Ite,  missa  est.     Et  reservantur  sancta  usque  in  crastinum. 


III. 

Feria    VI.    Parasceven. 


in 


Media   nocte    surgendum    est ;    nee    more    solito    Deus 
adjutorium   meum    nee    invitatorium    dicuntur.     Villi,    psalmi 


(i)  ampullas. 
(ii)  subregionario. 

*  This  is  the  word  subadjuva. 


468  APPENDIX. 

cum  antiphonis  et  responsoriis  ;  lectiones  III.  de  lamentacione 
Hieremiae,  III.  de  tractatu  sancti  Augustini  '■'''  de  psalmo  LXIII., 
tres  de  apostolo,  ubi  ait  ad  Aebreos  :  Festinemus  ergo  ingredere 
in  illam  requiem.  Et  non  dicit  Gloria  nee  in  psalmis  nee  in 
responsoriis ;  nee  lector  petit  benediccionem,  sed  sicut  superius. 
Sed  tantum  inchoat  ad  matutinum  antiphona  in  primo  psalmo, 
tuta  lampada  de  parte  dextra,  in  secundo  psalmo  de  parte 
sinistra  ;  similiter  per  omnes  psalmos  usque  VI.  aut  VII.,  aut 
in  finem  evangelii,  reservetur  absconsa  usque  in  Sabbato 
sancto. 

Ipsa  autem  die,  hora  V.,  procedit  ad  ecclesiam  omnis  clerus 
et  ingreditur  archidiaconus  cum  aliis  diaconibus  in  sacrario  et 
induunt  se  planetas  fuscas,  et  egrediuntur  de  sacrario,  et  duo 
cereostata  ante  ipsum  cum  cereis  accensis,  et  veniunt  ante 
altarae.  Osculantur  altare  et  vadunt  ad  sedem  pontiticis 
secundum  consuetudinem.  Deinde  annuit  archidiaconus  sub- 
diacono  ut  legatur  leccio  prima.  Sequitur  responsorium  Domine 
audivi ;  deinde  alia  leccio,  et  sequitur  tractus  Qui  habitat. 
Deinde  legitur  passio  Domini  secundum  Johannem.  Hoc  expleto 
psallit  sacerdos  de  parte  sinistra  presbiterii '"'  in  partem  dextram 
altaris  infra  thronum  et  dicit  oraciones  sollempnes.  Deinde 
revertuntur  presbiteri  per  titula  sua,  et  hora  nona  tarn  de 
lectionibus  quam  responsoriis  vel  evangelium  seu  et  oraciones 
sollemnes  faciunt  similiter,  et  adorant  sanctam  crucem  et 
communicantur  omnes. 


IV. 

Ordo  qiiaJiter  in  Sahlato  sancto  agendum  est. 

Media  nocte  surgendum  est,  et  sicut  superius  taxavimus  ita 
fiat,  excepto  in  luminaribus,  sed  tantum  una  lauipada  accendatur 
propter  legendum. 

(i)  III.  de  ps. 
(ii)  presbiter. 


THE   ROMAN    ORDINES.  469 

Post  hoc  vero,  die  ilia,  octava  hora  diaei  procedit  ad  ecclesiam 
omnis  clerus  seu  et  omnis  populus,  et  ingreditur  archidiaconus 
in  sacrario  cum  aliis  diaconibus  et  mutant  se  sicut  in  die  sancta. 
Et  aegrediuntur  de  sacrario  et  duae  faculae  ante  ipsos  accense  *" 
portantes  a  subdiacono,  et  veniunt  ante  altare  diaconi,  osculantur 
ipsum  et  vadunt  ad  sedem  pontificis,  et  ipsi  subdiaconi  stant 
retro  altare,  tenentes  faculas  usque  dum  complentur  lectiones. 
Deinde  annuit  archidiaconus  subdiacono  regionario  ut  legatur 
lectio  prima,  in  greco  sive  in  latino.  Deinde  psallit  sacerdos 
infra  thronum  in  dextra  parte  altaris  et  dicit  Oremus,  et  diaconus 
Flectamus  genua,  et  post  paululum  dicit  Levate.  Et  sequitur 
oracio  Deus  qui  mirahiliter  creasti  hominem.  Deinde  secuntur 
lectiones  et  cantica  seu  et  oraciones,  tarn  grece  quam  latine, 
sicut  ordinem  habent. 

Lectionibus  expletis,  egrediuntur  de  ecclesia  quae  appellatur 
Constantiniana  et  descendit  archidiaconus  cum  aliis  diaconibus, 
et  ipsas  faculas  ante  ipsos,  usque  in  sacrarium  qui  est  juxta 
fontes,  et  ibi  expectant  pontificem.  Et  dum  advenerit,  quando 
jubet,  dicit  ad  quartum  de  scola  :  Intrate.  Et  inchoant  laetania 
ante  fontes,  repetentes  ter.  Qui  dum  dixerint  Agnus  Dei,  egre- 
ditur  pontifex  de  sacrario  cum  diaconibus,  et  ipsas  faculas 
ante  ipsum  usque  ad  fontes.  Letania  expleta,  dicit  Dominus 
vohiscum,  deinde  Oremus,  et  sequitur  oratio  his  verbis  :  Omnipotens 
sempiterne  Deus,  adesto  piaetatis  tuae  mysteriis.  Deinde  sequitur 
benedictio  his  verbis :  Deus  qui  invisihili  potentia,  decantando 
sicut  prefatione.  Ubi  dixerit :  Descendat  in  hanc  plenitudinem 
fontis,  ponunt  faculas  ipsas  infra  fontes.  Benediccione  conpleta, 
accipit  pontifex  crisma  cum  oleo  mixto  in  vase  ab  archidiacono, 
et  aspargit  earn  per  medium  fontis  in  tribus  partibus,  et  recepit 
vas  archidiaconus  de  manu  pontificis  et  reddit  eam  acholitho 
qui  eam  detulit.  Et  pontifex  aspargit  cum  manu  de  ipsa  aqua 
super  populum. 

Et  vadit  ad  locum  ubi  baptizare  debet,  et  diaconi  intrant 
infra  fontes,  qui  denominati  sunt  ad  baptizandum,  cum  sindalia 
in  pedibus,  seu  et  subdiaconi  exuti  planitas  suas.  Deinde 
accipiunt  subdiaconi  infantes  et  tradunt  ad  diacones  et  diaconi 

(i)  ancense. 


470  APPENDIX. 

ad  pontificem.  Et  pontifex  baptizat  quantos  voluerit.  Et  stans 
presbiter  infra  fontes  facit  crucem  de  oleo  exorcizato  in  verticae, 
tenentes  ipsos  infantes  subdiaconi,  et  reddentes  per  ordinem, 
sicut  acceperunt. 

Deinde  revertitur  pontifex  in  consignatorio  et  archidiaconus  ^'^ 
cum  ipso,  et  ipsas  faculas  ante  eum.  Et  alii  diaconi  stant  ad 
baptizandum.  Et  vestiuntur  infantes  ab  ipsis  qui  susceperunt 
eos  de  fonte,  et  ipsi  portant  eos  in  consignatorium,  et  stant  per 
ordinem,  masculi  in  dextra  parte  et  feminae  in  sinistra.  Et 
surgit  pontifex  a  sede  de  consignatorio  et  vadit  in  dextram 
partem  masculorum,  dicendo  oracionem  et  tangendo  capita 
ipsorum  de  manu ;  similiter  et  ad  feminas.  Deinde  venit 
subdiaconus  cum  crisma  in  vase  argenteo ;  stat  ad  dexteram 
pontificis  et  pontifex  revertit  ad  infantes  priores  et  facit  crucem 
de  crisma  cum  police  in  frontibus  ipsorum,  dicendo  :  In  nomine 
Patris  et  Filii  et  Spiritus  sancti,  pax  tibi.  Similiter  et  ad 
feminas. 

Deinde  revertitur  pontifex  in  sacrarium  qui  est  juxta 
thronum,  et  ipsas  faculas  ante  ipsum.  Et  stat  unus  de  scola 
ante  eum ;  et  dum  ei  placuerit,  dicit :  Intrate.  Et  inchoant 
letania  hoc  ordine,  id  est  prima  VII.  vicibus  repetent.  Similiter, 
facto  intervallo,  dum  jusserit  pontifex,  dicunt  tertia  letania, 
ter  repetant.  Et  dum  dixerint  Agnus  Dei,  egreditur  pontifex 
de  sacrario  et  diaconi  cum  ipso,  hinc  et  inde,  et  duae  faculae 
ante  eum  portantur  ab  eis  qui  eas  portaverunt  ad  fontes.  Et 
veniens  ante  altare,  stat  inclinato  capite,  usque  dum  repetunt 
Kyrie  eleison ;  et  osculatur  altare  et  diaconi  similiter,  hinc 
et  inde.  Deinde  revertit  ad  sedem  suam,  et  ipsi  subdiaconi 
regionarii  tenent  ipsas  faculas  retro  altare,  dextra  leA^aque.  Et 
dicit  pontifex  Gloria  in  excelsis  Deo.  Sequitur  oratio,  inde  lectio 
et  Alleluia,  Gonfitemini  Domino  et  tractus  Laudate  Dominum. 
Et  ipsa  nocte  non  psallit  ofFertorium  nee  Agnus  Dei  nee  anti- 
phona  ad  conmiunionem.  Et  communicat  omnis  populus,  seu 
et  infantes  qui  in  ipsa  nocte  baptizati  sunt,  similiter  usque  in 
octavas  paschae. 

Ipsa  nocte,   omnes   presbiteri  cardinales  non  ibi  stant,  sed 

(i)  archidiaconi. 


THE  EOMAN   ORDINES.  471 

unusquisque  per  titulum  suum  facit  missa  et  habet  licentiam 
sedere  in  sede  et  dicere  Gloria  in  excelsis  Deo.  Et  transmittit 
unusquisque  presbiter  mansionarium  de  titulo  suo  ad  ecclesiam 
Salvatoris,  et  expectant  ibi  usque  dum  frangitur  sanctti,  habentes 
secum  corporales.  Et  venit  oblationarius  subdiaconus,  et  dat 
eis  de  sancta  quod  pontifex  consecravit,  et  recipiunt  ea  in 
corporales,  et  revertitur  unusquisque  ad  titulum  suum  et  tradit 
sancta  presbitero.  Et  de  ipsa  facit  crucem  super  calicem  et 
ponit  in  eo  et  dicit  Dominus  vobiscum.  Et  communicant  omnes, 
sicut  superius. 

Et  dicit  diaconus  Ite,  Missa  est. 

In  vigilia  Pentecoste  .sicut  in  Sabbato  sancto  ita  agendum 
est ;  sed  tantum  una  letania  ad  fontem  et  alia  pro  int[roitu]  ; 
offertorium  seu  Alleluia  vel  antiphona  ad  communionem  sicut 
continet  in  antifonarium. 

In  ipsa  nocte  sancta  Resurrect:*  onis,  post  gallorum  cantu 
surgendum  est.  Et  dum  venerint  ad  ecclesiam  et  oraverint, 
osculant  se  invicem  cum  silentio.  Deinde  dicit  Deus  in  adju- 
torium  meum.  Sequitur  invitatorium  cum  Alleluia  :  sequ.untur 
III.  psalmi  cum  Alleluia :  Beatus  vir,  Quare  fremuerunt  gentes, 
Domine,  quid  multiplicati  sunt.  Sequitur  versus,  et  orationem 
dat  presbiter.  Deinde  secuntur  III.  lectiones  et  responsoria 
totidem,  prima  lectio  de  Actibus  apostolorum  ;  inde  secunda ; 
tertia  de  omiliis  ad  ipsum  diem  pertinentium.  Sequitur  matu- 
tinum  cum  Alleluia. 

Infra  Albas  Paschae,  tres  psalmos  per  nocturno  inponuntur 
per  siagulas  noctes  usque  in  Octavas  Paschae,  id  est,  feria  IP, 
Cum  invocarem,  Verba  mea,  Domine  ne  in  furore  tuo ;  feria  III", 
Domine  Deus  meus,  Domine  Dominus  noster,  In  Domino  confido ; 
feria  IIII*,  Salvum  me  fac  Domine,  Usquequo  Domine,  Dixit  insi- 
piens  ;  feria  V%  Domine  quis  habitabit,  Conserva  me  Domine,  Exaudi 
Domine ;  feria  VI*,  Gaeli  enarrant,  Exaudiat  te  Dominus,  Domine 
in  viriute  tua ;  sabbato,  Domini  est  terra,  Ad  te  Domine  levavi, 
Judica  me  Domine.  In  dominica  vero  Octabas  Paschae  vigOiam 
plenam  faciunt,  sicut  mos  est,  cum  Villi,  lectionibus  et  totidem 
responsuriis. 


472  APPENDIX, 


V. 


Ordo  qualiter  in  ehdomada  PascJie  usque  in  sabhato  de  Albas 
vespera  caelehrahitur. 

In  primis  Dominica  sancta,  hora  nona,  convenit  scola  cum 
episcopis,  presbiteris  et  diaconibus  in  ecclesia  majore  quae  est 
catholica,  et  a  loco  crucifixi  incipiunt  GTiyrie  eleison  et  veniunt 
usque  ad  altare.  Ascendentibus  diaconibus  in  poium,  episcopi 
et  presbiteri  statuuntur  locis  suis  in  presbyterio  et  sancto  ante 
altare  stet.^  Finito  Chyrie  eleison,  annuit  archidiaconus  prime 
scolae,  et  ille,  inclinans  se  illi,  incipit  Alleluia  cum  psalmo  Dixit 
Dominus  Domino  meo.  Hoc  expleto,  iterum  annuit  archidiaconus 
secundo  vel  cui  voluerit  de  scola,  sed  et  omnibus  incipientibus 
hoc  modo  praecipit  et  dicit  iterum  Alleluia  cum  psalmo  CX. 
Sequitur  post  hunc  primus  scolae  cum  paraphonistis  instantibus 
Alleluia  et  respondent  paraphoniste.  Sequitur  subdiaconus  cum 
infantibus  versum  Dominus  regnavit  decore  induit  ;  et  respondent 
paraphonistae  Alleluia ;  item  versum  Parata  sedes  tua  Deus,  et 
sequitur  Alleluia  a  paraphonistis ;  item  versum  Elevaverunt 
flumina  Domine,  et  reliqua.  Post  hos  versus  salutat  primus 
scolae  archidiacono,  et  illo  annuente  incipit  Alleluia  cum  melo- 
dias,  simul  cum  infantibus.  Qua  expleta  respondent  para- 
phoniste prima  Allehiia  et  finitur.  Post  hanc  incipit  Alleluia 
tercius  de  scola  in  psalmo  CXI.  ;  post  hunc  sequitur  Alleluia 
ordine  quo  supra  :  Alleluia.  Pascha  nostrum  ;  versus  Aepulemur. 
Hanc  expletam,  ordinem  quo  supra,  incipit  archidiaconus  in 
evangeKo  antiphonam  Scio  quod  Jesum  queritis  crucifixum.  Ipsa 
expleta,  dicit  sacerdos  orationem. 

Dein  descendit  ad  fontes  psallendo  antiphonam  In  die  resur- 
rectionis  meae,  quam  ut  finierint  inchoatur  Alleluia ;  psallitur 
psalmus     OXII.       Ipso    expleto,     sequitur    Alleluia,    0    Kyrios 

'  I  understand  the  reading  to  be  et  sanctum  ante  altare  -itent. 


THE   ROMAN    ORDINES.  473 

ehasileusen  eupreprian,  et  sequitur  Alleluia  a  cantoribus ;  item 
versus  Ce  gar  estereosen  tin  icummeni  tis ;  ^  et  fim'tur  ordine  quo 
supra.  Post  banc  sequitur  diaconus  secundus  ^'^  in  evangelium 
antiphonam  Venite  et  videte  locum;  deinde  sequitur  oratio  a 
presbitero. 

Et  tunc  vadunt  ad  sanctum  Andream  ad  Crucem,  canentes 
antiphonam  Vidi  aquam  egredientem  de  templo.  Post  banc 
dicitur  Alleluia  cum  psalmo  CXIII.  Quo  finito,  primus  scolae 
incipit  Alleluia,  Venite  exultemus  Domino,  versus  Preoccupemus 
faciem  ejus.  Post  banc  dicit  diaconus  in  evangelio  antiphonam 
Cito  euntes  dicite  discipulis  ejus;  deinde  sequitur  oratio  a 
presbitero. 

Deinde  descendunt  primatus  ecclesiae  ad  accubita,  invitante 
notario  vicedomini,  et  bibet  ter,  de  greco  una,  de  pactisi  una,  de 
procumma  [una].  Postquam  biberint,  omnes  presbiteri  et  acholiti 
per  singulos  titulos  redeunt  ad  faciendas  vesperas,  et  ibi  bibunt 
de  dato  presbitero. 

Hec  ratio  per  totam  ebdomadam  servabitur  usque  in  dominica 
Albas. 


VI. 


Quando  Tetania  major  debet  fieri,  adnuntiat  eam  diaconus  in 
statione  catholica  et  dicit:  "Feria  tale  veniente,  collecta  in 
basilica  beati  illius,  statio  in  basilica  sancti  illius."  Et  respondet 
omnis  clerus  :  "  Deo  gratias."  Die  ^"^  nuntiata,  colligit  se  omnis 
clerus  vel  omnis  populus  in  ecclesia  suprajamdicta  ;  et  ingreditur 
pontifex  in  sacrario,  seu  et  diaconi,  et  induunt  se  planitas  fuscas. 


(i)  secundum, 
(ii)  Deinde. 


'  These  are  the  first  words  of  verses  1  and  2    of  Psalm  93 :  "  'O  Kvpios 
iaai\ivffev,  evirpfireiav.  .  .  .   Kat  yap  iffreoewaey  rrjv  OLKOu/j,ei/T]lv  ^^ns.  .  .  ," 


474  APPENDIX. 

Et  stat  unus  de  scola  ante  pontificem  et  dicit  :  "  Intrate."  Et 
inchoant  antiphonam  ad  introitum.  Et  antecedit  oblationarius 
cum  duobus  cereis  in  manu  accensos,  et  ponit  eos  retro  altare, 
sicut  mos  est.  Et  egreditur  pontifex  de  sacrario  cum  diaconi- 
bus  et  thimiamasterium,  portante  '•'''  eam  subdiacono  temperita. 
Dum  transit  per  scola,  jubet  ut  dicatur  Gloria.  Et  venit  ante 
altare,  et  inclinat  se  ad  oracionem,  usque  dum  dicit  versus  ad 
repetendum,  et  surgit  ab  oratione,  osculatur  altare,  et  diaconi 
similiter,  hinc  et  inde.  Ipsa  antiphona  expleta,  non  dicit  scola 
Kyrie  eleison,  et  pontifex,  stans  ante  altare,  aspiciens  populum, 
dicit  Dominus  vobiscum  et  Oremus,  et  diaconus  Flectamvs  genua, 
et  facto  intervallo,  dicit  Levate.  Et  dicit  pontifex  orationem. 
Ipsa  expleta,  annuit  scolae  ^'''  ut  inchoet  antiphonam.  Et 
interim  egrediuntur  omnes  de  ecclesia.  Primitus  enim  pauperes 
de  xenodoxio,  cum  cruce  lignea  picta,  clamando  Kyrie  eleison, 
deinde  Christe  eleison,  inde  CJiriste  audi  nos,  deinde  Sancta  Maria 
era  pro  nobis,  et  ceteros.  Et  post  ipsos  egrediantur  cruces  VII, 
stacionarias,  portantes  ab  stauroforos,  habens  in  unaquaque  III. 
accensos  cereos.  Deinde  secuntur  episcopi  vel  presbiteri  et  sub- 
diaconi,  deinde  pontifex  cum  diaconibus  et  due  cruces  ante  eum, 
portantes  a  subdiaconibus  et  timiamasteria  portantur  a  mansion- 
ariis  ecclesiae,  et  scola  post  pontificem  psallendo,  et  ^  dum  com- 
pleta  non  repetunt  presbiteri  vel  subdiaconi  qui  antecedunt 
pontificem :  et  adpropinquantes  ecclesia  prima,  inchoant  lae- 
taniam.  Et  interim  dum  dixerint  laetania  ad  fores  ecclesiae, 
intrat  pontifex,  sacerdotes  vel  diaconi  in  ecclesia  ad  orationem 
et  revertunt  ad  scolam.  Et  percompletam  letaniam,  dicit  ponti- 
fex Dominus  vohiscum  et  Oremus ;  et  diaconus  Flectamus  genua ; 
et  post  paululum  Levate.  Et  sequitur  oratio  a  pontifice.  Ora- 
tione expleta,  annuit  ut  dicatur  alia  antiphona.  Similiter  faciant 
per  omnem  ecclesiam  ubi  consuetude  est. 

Cum  autem    adpropinquaverint   atrium    ecclesiae   ubi   statio 
denuntiata  est,  annuit  pontifex  in  sacrario  et  diaconi  cum  ipso. 

(i)  portant  eam  subdiaconi, 
(ii)  scola. 

*  A  corrupt  passage. 


THE  EOMAN    0RDINE8.  475 

Et  scola  complet  letania  infra  presbyterium,  Cyrie  eleison 
repetentes  ter,  deinde  Cliriste  audi  nos,  Sancta  Maria,  ora  pro 
nobis,  sanctae  Petre,  sanctae  Paule,  sanctae  Andreas,  sancte 
Johannes,  sancte  Stephane,  sancte  Laurenti,  vel  sancto  illi  in 
cujus  ecclesiae  missa  celebranda  est ;  deinde  Omnes  sancti  orent 
pro  nobis.  Propitius  esto,  parce  nobis  Domine.  Projoitius  esto, 
libera  nos  Domine.  Ab  omni  malo  libera  nos  Domine.  Per  crucem 
tuam  libera  nos  Domine.  Peccatores,  te  rogamus,  audi  nos.  Filius 
Dei,  te  rogamus,  audi  nos.  Tit  pacem  dones,  te  rogamus  audi  nos. 
Et  Agnus  Dei,  omnia  ter  repetentes.  Deinde  Christe  audi  nos, 
Kyrie  eleison,  tantum  ter  ;  et  completum  est. 

Et  ipsa  die  duo  cereostata  procedunt  ante  pontificem  et 
non  dicit  scola  Cyrie  eleison  post  antiphonam,  neque  pontifex 
Gloria  in  excelsis  Deo. 


VII. 


Ordo  qualiter  in  sancta  atque  apostolica  sede,  id  est  bead  Petri 

ecclesia,    certis  temporibus  ordinatio  Jit,    quod   ab   orthodoxis 

patrihus  instiiutum  est,  id  est  mense  primo,  IIII.,    VII.,  X., 
hoc  est  in  XII.  lectiones. 

Primitus  enim,  secunda  feria  in  ebdomada,  quando  XII. 
lectiones  debent  fieri,  A^ocat  pontifex  electos,  et  jurant  ante 
eum  super  reliquias  sanctorum,  adstante  primicereo  et  secundi- 
cerio  et  archidiacono  et  arcbipresbitero  et  cui  voluerit  d^  IIII.  *'> 
capitula  quod  canones  probibent.  Deinde  IIII,  feria,  static 
in  ecclesia  sancte  Dei  genetricis  Mariae ;  et  procedunt  electi 
seu  et  omnis  clerus,  sicut  mos  est,  bora  VI.  Et  incboat  scola 
antifona  ad  introitum.  Et  psallit  sacerdos  secundum  consuae- 
tudinem  ad  altare,  et  dicit  Dominus  vobiscum  et  Oremus ;  et 
diaconus  Flectamus  genua ;   et  post  paululum  Levate.     Et  dicit 

(i)  III. 


476  APPENDIX. 

sacerdos  orationem  et  respondeant  omnes  Amen.  Et  stant 
aelecti  in  presbyterio,  induti  planitas.  Deinde  ascendit  scrini- 
arius  in  ambonem  et  dicit :  In  nomine  Domini  nostri  Jesu  Christi. 
Si  igitur  est  aliquis  qui  contra  has  viros  aliquid  scit  de  causa 
criminis,  absque  duhitatione  exeat  et  dicat ;  tanto  memento  com- 
munionis  suae.  Et  hoc  tertio  repetit  et  descendit  de  ambone. 
Et  psallit  subdiaconus  et  legit  lectionem ;  et  sequitur  respon- 
sorinm.  Et  ipso  completo  psallit  iterum  sacerdos  et  dicit  Oremus 
et  sequitur  oratio,  lectio  et  responsorium ;  deinde  evangelium, 
et  complent  missa  sicut  mos  est. 

VI.  feria  veniente,  stacio  ad  Sanctos  Apostolos.  Et  procedunt 
omnes,  tarn  clerus  quam  et  electi,  hora  YI.  Post  antiphonam 
ad  introitum  psallit  sacerdos  et  dicit  orationem.  Et  iterum 
scriniarius  in  ambone  sicut  supra  et  dicit  ut  '■'^  supra  tertio. 
Deinde  legitur  lectio  et  sequitur  responsorium  et  cetera ;  et 
complent  missa. 

Sabbato  autem  veniente  in  XII.  lectiones,  statio  ad  beatum 
Petrum  apostolum.  Procedit  pontifex  hora  YII.  et  omnis 
clerus,  tam  presbiteri  quam  diaconi  et  electi.  Deinde  quando 
jubet  pontifex  inchoat  scola  antiphonam  ad  introitum,  et 
procedit  pontifex  de  sacrario,  et  diaconi,  et  cereostata,  sicut 
mos  est ;  et  osculato  altare  psallit  ad  sedem,  sicut  mos  est. 
Et  dum  conpleverit  scola  Kyrie  eleison,  dicit  pontifex :  Dominus 
vohiscum  ;  deia  Oremus  ;  et  diaconus :  Flectamus  genua ;  et  post 
paululum :  Levate.  Et  dat  pontifex  orationem,  et  legitur  lectio 
et  sequitur  responsorium.  Similiter  facit  per  omnes  lectiones. 
Et  sequitur  benedictio  et  Apostolo  et  tracto.  Ipsa  expleta, 
stant  aelecti  in  presbyterio,  induti  dalmaticas  et  campages  in 
pedibus.  Et  vocat  pontifex  vocae  magna  unumquemque  per 
nomina  ipsorum  ad  sedem,  et  dicit :  Talis  preshiter  regionis 
tertiae,  titulo  tale,  ille.  Et  descendat  diaconus  et  ducit  unum- 
quemque ad  sedem  pontificis,  et  statuit  eos  ante  aeum,  sicut 
vocati  sunt  ab  ipso,  vestiti  omnes  dalmaticas  et  campages, 
stantes  inclinato  capite.  Et  dat  pontifex  orationem  sicut 
continet  in  Sacramentorum. 

Ipsa    expleta,    descendunt    ipsi    qui    presbiteri   futuri    sunt 

(i)  dicit  ut]  dicitur. 


THE   KOMAN    ORDINES.  477 

ante  altare,  et  diaconi  qui  ordinati  sunt  stant  ad  latus  pontificis 
juxta  sedem.  Et  archidiaconus  induit  orarios  et  planitas  ad 
presbiteros,  stans  ante  altare,  et  iterum  ducit  eos  ante  ponti- 
ficem,  et  accipiunt  orationem  presbiterii  <'>  ab  ipso.  Ipsa  expleta, 
ducit  eos  archidiaconus  osculando  per  ordinem  episcopos,  deinde 
presbiteros  ;  et  stant  in  caput,  supra  omnes  presbiteros,  per 
ordinem,  sicut  vocati  sunt  a  pontifice,  eodem  die.  Deinde 
offerunt  pontifici  ante  omnes  presbiteros  et  communicant  similiter 
eodem  die  ante  omnes.  Et  accipit  unusquisque  a  pontifice 
firmata  oblata  de  altare,  unde  et  communicat  XL.  diebus. 

Missa  expleta,  sint  parati  mansionarii  de  titulis  ipsorum 
cum  cereostata  et  thimiamateriis ;  et  procedunt  de  ecclesia 
beati  Petri  apostoli*^"^  unusquisque  in  titulo  suo,  habens  unus- 
quisque paranymfam  presbiterum  secum  ;  et  stratores  missi  a 
pontifice  duo  ante  eum  euntes  et  tenentes  caballo  cum  freno 
hinc  et  inde,  et  clamant  voce  magna  :  Tali  preshitero  talis  sanctus 
elegit  !  Et  respondunt  mansionarii  ipsum  usque  in  titulo  ipsius. 
Et  vadit  post  eum  sacellarius  ipsius,  faciendo  aelimosinam,  et 
cum  pervenerit  ad  ecclesiam,  ponitur  sedes  latus  altare,  et 
habet  ibi  licentiam  sedere  eodem  die  et  in  vigilia  paschae 
tantum  et  dicere  Gloria  in  excelsis  Deo.  Similiter  paranimfus 
presbiter  stat  a  latere  ipsius  et  legit  evangelium  in  ambone. 
Deinde  presbiter  supradictus  ^'"'  facit  missa.  Et  completa  ea, 
aegreditur  de  ecclesia  et  epulat  cum  amicis  suis.  In  alia  vero 
diae  defert  pontifici  presbiter  X.  cerea,  similiter  et  archi- 
presbitero. 

Similiter  et  diaconi  habent  stratores  dominicos  duos,  qui 
antecedunt  eos  clamando  et  dicendo  :  Tali  diacono  sanctus  Petrus 
elegit !  Et  respondit  cunctus  clerus,  qui  eum  sequitur,  similiter 
usque  in  domum  suam.     Et  ipse  aepulat  cum  amicis  suis. 


(i)  presbiteri. 
(ii)  aepi. 
(iii)  supra  dictus  est. 


2  I 


478  APPENDIX. 


VIII. 


Incipif  ad  reliquias  levandas  sive  deducendas  sen 
condendas. 


Intrant  cantores  antiphonam  JEcce  populus  custodiens  ^^^  judi- 
cium; psalmus  Fundamenta  ejus.  Dicit  Gloria,  deinde  repetit 
Sicut  erat,  versus  Sicut  laetantium  omnium  nostrum.  Finita  autem 
antiphona,  levat  episcopus  in  brachia  sua  linteo  desuper  patena 
et  mittit  ibi  reliquias  et  desuper  coopertas  olosyrico,  et  sustentant 
duo  diaconi  brachia  episcopi,  et  tunc  dat  primam  orationem, 
Et  post  completam  orationem,  accendunt  cereos  et  egrediuntur 
cum  ipsis  et  turabula  cum  thymiama,  et  cantor  inchoat  antiphonam 
Cum  jncunditate  exibitis.  Si  autem  via  longinqua  fuerit  ad  ducen- 
dum  dicit  psalmum  cum  antiphonam. 

Adpropinquantes  autem  prope  ecclesia,  faciunt  laetaniam, 
et  oommendat  episcopus  reliquias  ad  presbiteros  foras  *"^  ecclesia, 
et  remanent  ibi  cum  cereis  et  turibula,  facientes  laetaniam, 

Et  tunc  episcopus  intrat  in  ecclesiam  solus,  et  facit  omne 
instrumento  aqua  exorcizata,  lavat  altare  cum  spungia  et  non 
mittunt  chrisma.  Et  exit  <"'^  episcopus  foras  et  dat  orationem 
secundo.  Et  tunc  de  aqua  exorcizata  quod  remanet  asperget 
super  populum.  Et  mox  aperiantur  januae  ecclesiae,  et  intrat 
universus  populus  cum  laetania,  Finita  laetania,  dat  tertiam 
orationem. 

Ipsa  expleta,  inchoat  cantor  antiphonam  Sacerdos  magne, 
pontifex  summi  Dei,  ingredere  templum  Domini  et  Tiostias  pacificas 
pro  salute  populi  offeres  Deo  tuo.  Hie  est  enim  dies  dedicationis 
sanctorum  Domini  Dei  tui.  Psalmus  :  Gaudete  justi  in  Domino ; 
Gloria,  Sicut  erat.  Et  exuens  se  episcopus  planitam  suam  et 
condit  reliquias  ipse  solus.  Quas  dum  posuerit,  cantor  inchoat 
antiphonam   Sub   altare   Domini   sedes   accepistis,    intercediie  pro 

(i)  Et  con  populus  custodi. 

(ii)  faras. 

(iii)  exiit  et  episcopus. 


THE  EOMAN   ORDINES,  479 

nohis  per  quern  meruistis.  Psalmum  :  Beati  inmaculati  tamdiu  ^" 
psallis  usque  dura  condite  fuei'int  reliquie.  Et  subsistent  cum 
silentio  nihil  canentes, 

+  Et  accipit  episcopus  chrisma  et  tangit  per  quattuor  an- 
gulos  loci  ubi  reliquiae  positae  fuerint,  similitudinem  crucis, 
et  dicit :  In  nomine  Patris  et  Filii  et  Spiritus  sancti  pax  tibi. 
Et  respondit  omnis  populus :  Et  cum  spiritu  tuo.  Sic  similiter 
et  in  quattuor  cornua  altaris  eundem  sermonem  repetit  per 
unumquemque. 

His  expletis  induit  se  episcopus  planitam  suam  et  proce- 
dunt  levite  de  sacrario  cum  veste  altaris  et  cooperiunt  altare 
una  cum  episcopo,  et  dat  ipse  orationem  ad  consecrandum  altare 
seu  ipsa  vestimenta,  deinde  omne  ministerium  altaris,  sive 
patenam  vel  crucem. 

Hec  omnia  expleta  intrat  episcopus  in  sacrario  et  venit 
mansionarius  cum  cereo  accenso  ante  episcopum  et  petit 
orationem  et  dicit :  Juhe,  domne,  benedicere.  Et  dicit  episcopus  : 
Inluminet  Dominus  domum  ■suam  in  sempiternum.  Et  respon- 
dent omnes :  Amen.  Et  sic  accenduntur  a  mansionariis  candele 
in  ecclesia.  Et  incipit  cantor  antiphonam  ad  introitum.  Et 
procedit  episcopus  de  sacrario  cum  ordinibus  sacris,  sicut  mos 
est,  et  celebratur  missarum  sollemnia  sicut  in  Sacramentorum 
continetur. 


IX. 

Ordo  qualiter  in  Purificatione  sanctae  Marias  agendum  est. 

Ipsa  autem  die,  aurora  ascendente,  procedunt  omnes  de 
universas  diaconias  sive  de  titulis  cum  letania  +  vel  anti- 
phonas  psallendo,  et  cerea  accensa  portantes  omnes  in  manibus 
per  turmas  suas,  et  veniunt  in  ecclesia  sancti  Adriani 
martyris  et  expectant  pontificem.  Interim  ingreditur  pontifex 
sacrario   et  induit  se   vestimentis   nigris,    et    diaconi    similiter 

(i)  tamdum. 


480  APPENDIX. 

planitas  induunt  nigras.  Deinde  intrant  omnes  ante  pon- 
tificem  et  accipiunt  ab  eo  singula  cerea.  His  expletis, 
inchoat  scola  antiphonam  Exsurge  Domine,  adjuva  nos.  Et 
dicto  versu  egreditur  pontifex  de  sacrario  cum  diaconibus 
dextra  levaque  et  annuit  pontifex  scola  ut  dicatur  Gloria. 
Deinde  ascendens  ante  altare,  inclinans  se  ad  orationem 
usque  dum  inchoat  scola  versum  ad  repetendum,  surgit  ab 
oratione,  salutat  altare  et  diaconi  *'^  similiter  hinc  et  inde. 
Ipsa  antiphona  expleta,  non  dicit  scola  Ohyrie  eleison,  sed 
pontifex  stans  ante  altare  dicit  Dominus  vohiscum,  deinde 
Or  emus,  et  diaconus  Fleciamus  genua ;  et  facto  interval  lo 
dicit  iterum  Levate.     Et  dat  pontifex  orationem. 

Interim  egrediuntur  cruces  VII.,  portantur  ab  stauroforo 
permixti  cum  populo.  Deinde  presbiteri  vel  subdiaconi '"^ 
deinde  pontifex  cum  diaconibus ;  et  duo  cerea  accensa  ante 
eum  portatur  et  thimiamasterium  a  subdiacono  et  duae  cruces 
ante  ipsum.  Deinde  subsequitur  scola  pontiiicem  psallendo 
antiphonas.  Dum  finit  scola  antiphonam,  repetit  clerus  qui 
antecedit  pontificem. 

Cum  autem  adpropinquaverint  atrium  sanctae  Dei  gene- 
tricis  ecclesiae/'"'  innuit  pontifex  scola  ut  dicatur  letania,  re- 
petentes  ter  vicissim.  Postquam  autem  ingreditur  pontifex 
in  ecclesia,  vadit  in  sacrario  cum  diaconibus  suis  et  ceterus 
clerus  vadit  ante  altare  et  percomplet  letania  sicut  alibi 
scriptum  est.  Dein  inchoat  scola  antiphonam  ad  introitum. 
Et  ipsa  die  non  psallitur  Gloria  in  excelsis  Deo. 

(i)  diaconus. 
(ii)  diaconi. 
(iii)  ecclesiam. 


2. 


THE   ROMAN   ORDO    FOR   THE    THREE    DATS    BEFORE    EASTER. 

The  celebrated  manuscript  of  Einsiedleu  {Einsiedl.  326)  contains,  among 
other  things,  a  fragment  of  the  Ordo  Romanus  dealing  with  the  last 
three  days  of  Holy  Week.  The  description  given  therein  of  the  cere- 
monies differs  in  certain  respects  from  that  found  in  other  texts. 
I  reproduce  it  here  according  to  the  edition  of  J.  B.  de  Eossi  in 
vol.  ii.  of  his  Inscriptiones  Christianae  Urhis  Bomae,  Part  I.,  p.  34. 

Fer.  Y.  Ad  matutinum  non  dicunt  Domine  labia  mea 
nee  invita(to)rium  neque  Gloria  ad  psalmuDQ,  neque  Tu 
aut{em)  Domine  nee  orationem  neque  Kirieleison  per  eireuitum, 
sed  tantum  CJiristus  /actus  est  pro  nobis.  Item  ad  missa. 
Hora  quasi  septima*'^  egreditur  apostolicus  de  Lateranis  et 
deseendit  per  sanctum  Johannem  ad  secretarium  et  diae(oni) 
et  subdiae(oni)  cum  planetis  ante  ipsum  usque  ad  secretarium  ; 
posteaquam  de  secretario  exeunt  subdiaconi  cum  albis  vestibus, 
procedunt  et  diaeoni  cum  dalmaticis  et  ante  domnum  aposto- 
lieum  VII.  acoliti  cum  YII.  candelabris.  Et  post  Kirieleyson 
domnus  apostolicus  dicit  Gloria  in  excelsis  deo.  Et  omnia  sicut 
in  aliis  festis,  praeter  allieluia)  et  chrisma  quod  eo  die  bene- 
dieitur.  Et  cum  dieit  Pax  domini  sit  semper,  eonfringit  unam 
oblatam  in  duas  partes  et  dat  earn  archidiacono,  et  ille  mittit 
eam  in  patenam  quam  tenet  minister.  Reliquas  vero  oblationes 
ipse  archidiaconus  expendit  per  presbiteros  et  postea  frangit 
tam  ipse  quam  omnes  presbiteri.     Et  cum  tota  oblatio  fracta 


(i)  The  other    Ordines  prescribe,  for  Maundy  Thursday  and  Good 
Friday,  an  earlier  hour. 


482  APPENDIX. 

fuerit,  communicat  solus  apostolicus.  Et  sic  benedicit  chrisma, 
et  jubet  de  ipso  aut  de  annotino  oblationario  aut  subadjuve''* 
expendere  per  titulos  et  per  alias  ecclesias.  Similiter  et  de 
sancto  sacrificio  quod  servant  in  sexta  feria  :  et  communicant  et 
vadunt  in  tabernacula  sua. 

Fer.  VI.,  hora  quasi  VIII.,  descendit  domnus  apostolicus 
de  Lateranis  in  sanctum  Johannem,  verumtamen  discalceatus 
tarn  ipse  quam  reliqui  ministri  sanctae  ecclesiae,  et  veniunt 
ad  altare.  Et  praecipit  domnus  apostolicus  accendere  lumen  in 
ungiario,  et  accendit  ex  ipso  lumen  cui  ipse  jusserit  duas 
faculas  albas,  quas  portant  duo  clerici  de  cubiculo  ante  dom- 
num,  Et  procedent  de  sancto  Johanne  psallendo  Beati  im- 
maculati,  archidiacono  tenente  sinistram  manum  domni  apostolici, 
et  ipso  pontifice  in  dextera  sua  portante  turibulum  ^"^  cum 
incenso  et  alio  diacono  post  dorsum  domni  apostolici  portante 
lignum  px'etiosae  crucis  in  capsa  de  auro  cum  gemmis  ornata. 
Crux  vero^"''  ipsa  de  ligno  pretioso  desuper  ex  auro  cum 
gemmis  intus  cavam  habens  confectionem  ex  balsamo  satis 
bene  olente,  Et  dum  preveniunt  ad  Hierusalem  intrant  eccle- 
siam  et  ponit  diaconus  ipsam  capsam  ubi  est  crux  super  altare 
et  sic  aperit  eam  domnus  apostolicus.  Deinde  prosternit  se 
ante  altare  ad  orationem  :  et  postquam  surgit  osculatur  eam 
et  vadit  et  stat  circa  sedem.  Et  per  ejus  jussionem  oscu- 
lantur  episcopi,  presbiteri,  diaconi,  subdiaconi  super  altare 
ipsam  crucem.  Deinde  ponunt  eam  super  arcellam  ad  rugas 
et  ibi  osculatur  eam  reliquus  populus.  Tamen  feminae  ibi  non 
introeunt  :  sed  postea  portant  eam  oblationarius  ^'^^  et  alii  sub- 
diaconi et  osculatur  a  feminis.  Verumtamen  ut  a  donino  apos- 
tolico  fuerit  osculata,  statim  ascendit  subdiaconus  in  ambonem 


(i)  Sub  ambe  cod. 

(ii)  According  to  Latin  use,  neither  the  bishop  nor  the  celebrating 
priest  carries  the  censer  in  procession.  The  case  is  different  in  the 
East,  and  we  need  not  be  astonished  to  find  here  an  Oriental  detail,  for 
the  ritual  of  the  Adoration  of  the  Cross  was  imported  into  Rome  from 
the  East,     This  practice,  moreover,  soon  disappeared. 

(iii)  With  regard  to  this  cross,  see  the  Lib.  Font.,  vol.  i.  p.  374  (life 
of  Sergius  1.). 

(iv)  Oblati,  cod. 


KOMAN    ORDO   FOR   END    OF   HOLY   WEEK.  483 

et  incipit  legere  lectionem  Oseae  prophetae.  Post  cujus 
descensum  ascendit  cantor  et  canit  gr(aduale)  Domine  audivi 
cum  versibus  suis.  Et  iterum  ascendit  subdiaconus  et  legit 
aliam  lectionem  Deuteronomii ;  post  quern  cantor  ascendens 
incipit  tractum^"  Qui  habitat.  Quo  completo,  vadit  diaconus 
discalceatus  cum  evangelio,  et  cum  eo  duo  subdiaconi,  et  legit 
passionem  Domini  secundum  Johannem.  Et  cum  completa 
fuerit,  dicit  domnus  aposbolicus  orationem  Or  emus  pro  ecclesia 
sanda  Dei,  et  dicit  archidiaconus  Flectamus  genua,  et  postea 
dicit  Levate,  et  reliqua  omnia  in  ordine  suo.  Et  ad  finem 
tantum  dicit  Dominus  vobiscum  et  respondent  Et  cum  spiritu 
tuo.  Et  procedent  iterum  ad  Lateranis  psallendo  Beati 
immaculati.  Attamen  apostolicus  ibi  non  communicat  ^"^  nee 
diaconi;  qui  vero  communicare  voluerit,  communicat  de  capsis 
de  sacrificio  quod  V.  feria  servatum  est.  Et  qui  noluerit  ibi 
communicare  vadit  per  alias  ecclesias  Romae  seu  per  titulos  et 
communicat. 

Sabbato  sancto,  bora  qua(si)  VII.,  ingreditur  clerus  in 
aecclesiam;  nam  domnus  apostolicus  non.  Evadunt  ad  secre- 
tarium,  diaconi  scilicet  et  subdiaconi  in  planetis,  et  accendunt 
duo  regionarii  per  unumquemque  faculas  de  ipso  lumine  quod 
de  VI.  feria  abscunditum  est  et  veniunt  ad  altare.  Diaconi 
stant  ad  sedem  et  episcopi  sedent  in  choro.  Et  ascendit 
lector  in  ambonem  et  legit  lectionem  grecam.  Sequitur  In 
principio  et  orationes  et  Flectamus  genua  et  tractus.  Et  dum 
hoc  completum  fuerit,  descendent  ad  fontes  et  dicit  schola 
cantorum  laetania  III.  vicibus,  Christe  audi  nos  et  reliqua. 
Postea  benedicit  domnus  papa  fontem,  et  dum  venit  in  eo 
loco  ubi  dicit  Descendat  in  hanc  plenitudinem,  deponent  faculas 
regionarii  qui  illas  tenent  in  fontes.  Et  dum  complet,  sparget 
de  aqua  super  populum  et  sic  initiat  baptizare.  Et  post 
quam  baptizat  IIII.  vel  V.  infantes,  exiet  foras  et  baptizant 
presbiteri  et  duo  diaconi  et  ille  postea  consignat  et  chrismat. 
Postea  facit  clerus  et  letanias  II.  et  interea  intrant  ad  missam 
jam  sero,  et  dicit  Gloria  in  excelsis  Deo  et  All{eluia),  Conjitemini 


(i)  Tractatum  cod. 

(ii)  Cf.  Amalarius,  De  Off.,  i.  15. 


484  APPENDIX. 

Domino ;  tract(us)  Laudate  Dominum.  Et  Agmis  Dei  ®  cantat 
schola  cantorum  et  respondent  IIII.  acoliti  stantes  ad  rugas, 
tenentes  sciphos  et  gimellares  quae  postea  tenent  ad  con- 
firmandum  populum. 

(i)  The  other  Ordines  say  exactly  the  contrary.  The  present  custom 
agrees  with  them.  The  Agnus  Dei  is  not  sung  at  Mass  on  Saturday  in 
Holy  Week. 


3. 

THE    DEDICATION    KITUAL    IN    THE    SACRAMENTARY    OP   ANGOULIiMS. 


Mamiscript  216  of  the  Bibl.  Natiouale  (Delisle,  No.  15)  of  the  eighth 
century,  or  of  the  beginning  of  the  ninth,  f.  141.  The  language  of 
this  fragment  is,  doubtless,  the  Latin  of  later  Merovingian  times. 
Note  especially  the  employment  of  the  pronoun  ille  for  the  article. 


Ordo  Consecrationis  Basilicae  Novae. 

In  primis  veniunt  sacerdotes  et  clerus  cum  sacris  ordinibus 
ante  fores  templi  quod  benedicendum  est,  et  introeunt  clerici 
et  sacerdotes  intra  januam  templi.  In  ipso  introitu  incipiunt 
laetania ;  et  ipsa  finita,  accipiat  episcopus  aqua  cum  vino 
mixta  et  benedicat  eos,  post  haec  faciens  comparsum  per 
totam  ecclesiam.  Post  haec  benedicit  eam.  Nam  illae  cruces 
vel  candelabra  seu  illae  reliquiae  foris  stent  dum  altarium 
benedicitur.  Et  post  benedictionem  templi  iterum  clerici  et 
sacerdotes  accedunt  prope  altare,  et  incipiant  alia  laetania. 
Ipsa  finita,  accedat  sacerdos  et  accipiat  ilia  aqua  cum  illo 
vino  quod  antea  benedixit  et  aspergat  altarium  secundum 
traditionem  suam,  et  benedicat.  Ipso  benedicto,  accipiat 
chrysma  et  faciat  crucem  in  medio  altaris  et  per  cornua 
ipsius  altaris,  vel  illo  loco  ubi  reliquiae  ponendae  sunt.  Simi- 
liter per  totum  templum  in  circuitu  faciens  cruces  de  ipsa 
chrysma.  Post  haec  benedicit  lenteamina  vel  vasa  templi,  et 
post  haec  revestientur  altare  seu  et  vela  templi  penduntur 
et  accendunt  luminaria.  Post  baec  omnia  consummata,  vadunt 
sacerdotes  cum  omni  clero  foris,  ubi  sunt  illae   reliquiae.     Et 


486  APPENDIX. 

intrant  cum  ipsis  reliquiis  cum  sacris  ordinibus  cum  laetania, 
et  veniunt  ante  altare  et  recondunt  ipsas  reliquias  in  ipso 
altario  in  suo  loco,  et  incipiat  sacerdos  missa  caelebrare  de 
dedicatione  basilicae  novae.  Quando  ille  comparsus  benedi- 
cendus  est,  adferant  ad  episcopum  aqua  in  uno  vas,  vinum 
in  aliud ;  conmiscit  eos  inter  ipsa  vasa  et  sic  benedicit  sicut 
ordo  continet,  ubi  dicit  oratione  Creator  et  conservator  Tiumani 
generis} 

»  P.  410. 


THE    DEDICATION   RITUAL    ACCORDING   TO    THE    USB    OP   THE    BISHOP 

OP    METZ. 

Sacramentary  of  Drogo,  Bishop  of  Metz   (826-855) ;  Delisle,  No.   17 ; 
Bibl.  Nationale,  No.  9428,  f.  100. 

Ordo  Dedicationis  Ecclbsiae. 

Peimo  eundum  est  ad  locum  ubi  reliquiae  positae  sunt  priori 
die,  in  quo  etiam  loco  vigiliae  prius  sollempniter  implendae 
sunt  sub  honore  ipsorum  sanctorum  quorum  reliquiae  in  novam 
ecclesiam  ponendae  sunt.  Deinde  sacranda  est  aqua  a  pontifice 
et  mittenda  est  chrisma  in  aqua  cum  hac  benedictione — 

Deus  qui  ad  salutem  humani  generis  maxima  .  .  . 

Et  canenda  est  tibi  interim  laetania,  post  quam  sequitur 
oratio 

Aufer  a  nobis  ,  .  . 
alia 

Fac  nos  Domine  .  . 

Hac  finita  subleventur  reliquiae  cum  feretro  a  sacerdotibus, 
canente  clero  antifonam  Cum  jocunditate  exibitis  vel  ceteras 
antifonas  ad  deducendas  reliquias  usque  ad  hostium  novae 
edificationis  ad  occidentem,  post  quas  dicit  pontifex  orationem 

Deus  qui  ex  omni  coaptatione  .  .  . 

Qua  finita  incipit  pontifex  aquam  aspargere  consecratam 
a  foris  sequendo  feretro  reliquiarum,  cleroque  canente  antifonam 
Asperges  me  Domine  cum  psalmo  L"»",  sed  uno  ex  clericis  in 
nova    ecclesia    clausis   hostiis    quasi    latente.      Nam   pontifex 


488  APPENDIX. 

circumit  ecclesiam  ab  hostio  in  partem  aquilonarem  prima  vice 
usque  iterum  ad  idem  hostium  ;  et  cum  illic  perventum  fuerit 
pulsat  hostium  tribus  vicibus,  dicendo  :  Tollite  portas,  principes, 
vestras  et  elevamini,  portae  aeternales,  et  introibit  Rex  gloriae. 
Ille  deintus  respondens  dicat :  Quis  est  iste  rex  gloriae  ?  Iterum 
circumienda  est  ecclesia  secunda  vice  sicut  prius,  cum  eadem 
antiphona  et  eodem  psabno,  usquedum  perveniatur  ad  hostium, 
atque  iterum  pulsetur  sicut  prius  eisdem  verbis  et  idem 
respondente  deintus  latente.  Tunc  tertio  iterum  circumienda 
est  eodem  modo  cum  eodem  cantu  usque  iterum  ad  hostium. 
Tunc  dicenti  pontifici  et  pulsanti  respondum  est  ei  sicut  prius : 
Quis  est  iste  rex  gloriae  ?  Pontifex  respondeat :  Dominua 
virtuium  ipse  est  Rex  gloriae. 

Tunc  aperientur  hostia  et  canenda  est  antiphona  Ambulate 
sancti  Dei,  ingredimini  in  domum  Domini,  cum  psalmo  Laetatus 
sum  in  his  quae  dicta  sunt  mihi  et  cetera.  Et  ille  qui  prius 
fuerat  intus  quasi  fugiens  egrediatur  ad  illud  hostium  foras, 
iterum  ingressurus  per  primum  hostium  vestitus  vestimentis 
ecclesiasticis. 

Dum  ingreditur  pontifex  ecclesiam  dicit  orationem 

Domum  tuam  Domine  clementer  .   .  . 

Ilia  finita  incipit  iterum  ab  hostio  ad  partem  aquilonarem 
ab  intus  aspargere  aquam,  antiphonam  canente  Beati  qui 
habitant  in  domo  tua,  Domine,  cum  psalmo  Quam  dilecta  taber- 
nacula  tua,  Domine,  usquedum  prius  circumeundo  sicut  a  foris 
pervenerit  ad  hostium,  et  dicit  orationem 

Deus  qui  in  omni  loco  .  .  . 

Et  sic  iterum  circumienda  est  cum  supradicta  antiphona 
et  eodem  psalmo  usque  ad  idem  hostium  et  dicenda  est 
oratio 

Deus  qui  loca  nomini  tuo  .  .  . 

Et  cum  tertio  lustrata  fuerit  ab  intus  sicut  primo  et  secundo, 
dicenda  est  oratio 

Deus  qui  sacrandorum  .  .  . 

Tunc  iterum  incipiet  clerus  laetaniam  positis  reliquiis  extra 
velum  quod  exteasum  est  inter  aedem  et  altare.  Quo  canente 
ingreditur  pontifex  cum  deputatis  miuistris  intra  velum  et 
facit    maldam   de  aqua  sanctificata  unde  recludantur  reliquiae 


METZ  DEDICATION  RITUAL.  489 

in  confessione.  Tunc  veniens  ad  altare,  aspargens  illud  tribus 
vicibus  aqua  sanctificata,  inde  sequitur  benedictio  tabulae  ^"  his 
verbis — 

Singulare  illud  rejpropitiatorium  .  .  . 

Inde  asparsio  confessionis  simul  cum  unctione  chrismatis 
per  quattuor  angulos  confessionis.  Postea  ponentur  reliquiae 
in  confessione  cum  tribus  particulis  corporis  Domini  ac  tribus 
particulis  thimiamatis  canendo  antiphonam  Suh  altare  Domini 
sedes  accepistis,  intercedite  pro  nobis  apud  quern  gloriari  meruistis. 

His  expletis,  superponendus  est  lapis  super  quern  infun- 
dendum  est  oleum  sanctificatum  et  expendendum  in  modum 
crucis.  Similiter  per  quattuor  angulos  altaris  modus  crucis 
de  eodem  oleo  significandus  est.  Inde  benedictio  altaris  simul 
cum  consecratione  ejusdem — 

Deprecamur  misericordiam  tuam  .  .  . 

Consecratio  altaris. 

Deus  omnipotens,  in  cujus  lionore  .  .  , 

Inde  benedictio  linteaminum  altaris  et  aliorum  indumen- 
torum  necnon  et  vasorum  sacro  ministerio  usui  apta  his 
verbis — 

Exa'iidi  Domine  snpplictim  .  .  . 

Et  post  hoc  velatur  altare.  Post  velatum  vero  dicitur 
oratio 

Descendat  quaesumus  .  .  « 

Ad  missam — 

Delia  qui  invisihiliter  »  »  ^ 

(i)  take. 


5. 

OBDEB  OP  THE  OFFICES  AT  JERUSALEM  TOWARDS  THE  END  OF 
THE  FOURTH  CENTURY. 

(Extract  from  the  Peregrinatio  of  Etheria  (Silvia).) 

The  following  are  the  final  pages  of  a  curious  book  discovered  by  Signer 
I.  F.  Gamurrini  in  a  MS.  at  Arezzo,  and  published  by  him  in  the  Biblioteca 
delVAccademia  storico  giuridica,  vol.  iv.,  Rome,  1887,  and  in  the  Studi  e 
doGumenti  di  storia  e  diritto,  April  to  Sept.,  1888.  It  is  the  account  of  a 
long  pilgrimage  to  the  holy  places  in  the  East,  undertaken  by  a  great  lady 
who  addresses  it  to  her  "  sisters,"  that  is  to  say,  probably  sisters  in  the 
religious  profession.  Her  journey  seems  to  have  taken  place  in  the  time 
of  Theodosius,  and  some  important  indications  inclined  Signer  Gamur- 
rini to  identify  her  with  Silvia,  the  sister  of  the  celebrated  minister  Rufinus. 
This  identification  was  not  accepted  as  certain  by  any  one,  but  was 
generally  adopted  for  convenience  of  quotation.  The  real  name  of  the 
pilgrim  has  been  discovered  by  Dom  M.  Ferotin  {Revue  des  questions 
Mstoriques,  vol.  Ixxiv.  [October,  1903]  p.  367,  et  seq.).  She  was  a  virgin 
called  Etheria,^  of  the  province  of  Galicia  [Spain].  Valerius,  a  monk  of  this 
same  coimtry,  who  lived  in  the  seventh  century,  has  left  us  a  life  of  this 
lady  in  a  letter  addi-essed  to  the  Religious  of  Vierzo,  in  which  the  Pere- 
grinatio is  described  at  length.  This  short  epistle  has  been  known  for 
some  time  (Florez,  EspaTia  Sagrada,  vol.  xvi.  p.  366  ;  Migne,  Pat.  Lat.,  vol. 
Ixxxvii.  p.  421),  but  no  one  had  thought  of  it  in  connection  with  the  text 
discovered  by  Signer  Gamurrini.  Dom  Ferotin  has  published  an  edition 
of  it  {op,  cit,  p.  379),  revised  from  the  original  MSS.  Henceforward, 
assigned  to  its  real  author,  it  must  be  cited  as  the  Peregrinatio  Etheriae. 
Several  editions  have  appeared  ^  since  Signer  Gamurrini's  first.  I  have 
revised  the  text,  which  I  took  in  the  first  instance  from  that  editor,  making 
special  use  of  the  edition  by  M.  Paul  Geyer,  Itin.  Hierosol.  Saec.  IIIL~ 
F///.,vol.xxxix.  of  the  Vienna  Corpus  SS.  Eccles.  Latin.,  pp.  71-101,  in 
which  his  own  corrections  and  conjectures,  as  well  as  those  of  preceding 
writers  on  the  subject,  may  be  found.  I  have  accepted  only  a  certain 
number  of  these  corrections.  It  appeared  to  me  more  prudent  to  leave 
Etheria's  style  and  grammar  untouched.  Her  Latin  is  not  classical, 
and  will  always  be  diflScult  to  accommodate  to  grammatical  rules.  The 
main  point  is  to  understand  it,  and  it  is,  I  think,  generally  easy  to  do  so. 

1  have  not  thought  it  necessary  to  annotate  the  text.  I  add,  however, 
a  few  explanations  as  to  the  ecclesiastical  topography  of  Jerusalem  and 
its  environs. 

The  primitive  Church,  the  Cathedral  of  Jerusalem,  is  that  on  Mount 

^  For  the  various  readings  of  this  lady's  name,  see  p.  547. 

2  Among  others:  Palestine  Pilgrims'  Text  Society,  The  Pilgrimage  of 
St.  Silvia,  etc.,  circa  385  a.d.  Translated  by  John  H.  Bernard,  D.D..  with 
an  appendix  by  Col.  Sir  0.  W.  Wilson.    London,  1891. 


PEEEGEINATIO   ETHERIAE   (SILVIAE).  49] 

Sion,  now  served  by  the  Armenians.  According  to  tradition,  it  was  the 
Louse  in  which  the  disciples  met  together  on  the  evening  of  Easter  Day, 
and  eight  days  after,  when  the  risen  Saviour  appeared  to  them.  There 
also  took  place  the  descent  of  the  Holy  Spirit  on  the  day  of  Pentecost. 
In  the  time  of  Theodosius  it  had  ceased  to  be  the  ordinary  place  for 
worship.  The  bishop  at  that  time  lived  near  the  Holy  Sepulchre,  close 
to  the  sanctuaries  built  by  the  Emperor  Constantino  on  the  sites  of  the 
Passion  and  the  Eesurrection. 

These  sacred  buildings  were  three  in  number,  not  reckoning  their 
dependencies:  (1)  the  Anastasis,  or  Sanctuary  of  the  Eesurrection, 
where  was  the  Holy  Sepulchre.  (2)  The  Sanctuary  of  the  Cross, 
where  the  true  cross  and  other  relics  were  preserved.  This  was  a  double 
edifice,  one  part  being  the  ante  Crucem,  consisting  mainly  of  a  large 
courtyard  surrounded  by  cloisters,  the  other  a  roofed-in  building,  of  lesser 
proportions,  known  as  the  post  Crucem.  (3)  The  Great  Basilica,  or 
Martyrium^  also  situated  post  Qrucem.  It  was  in  the  Anastasis  that  the 
daily  offices  were  said,  but  the  Mass  on  Sunday,  and,  generally  speaking, 
the  stations,  when  there  was  a  large  congregation,  took  place  in  the 
Martyrium.  The  old  church  on  Mount  Sion  was  only  frequented  on 
the  stations  of  Wednesdays  and  Fridays,  and  also  on  Easter  Day  and  its 
octave,  and  on  Whitsun  Day. 

Outside  Jerusalem,  the  Basilica  of  Bethlehem  was  the  appointed  place 
for  meeting,  at  an  early  date,  on  the  night  of  the  Epiphany,  and  afterwards 
on  Ascension  Day.  Stations  were  much  more  frequently  held  in  the 
sanctuaries  on  the  Mount  of  Olives.  The  most  important  of  these  was 
the  Eleona  (now  the  Church  of  the  Ascension),  where  there  was  a  grotto, 
in  which,  according  to  the  tradition  of  that  day,  our  Lord  had  held 
frequent  converse  with  His  disciples.  Beyond,  in  the  village  of  Bethany, 
was  the  Lazarium,  or  the  house  of  Lazarus ;  these  two  sanctuaries  were 
churches,  and  Mass  could  be  celebrated  in  them.  Above  the  Eleona, 
and  not  far  from  it,  was  a  third  sanctuary,  which  does  not  appear  to  have 
been  a  roofed-in  building.  It  was  called  the  Imhomon,  and  was  the 
traditional  site  of  the  Ascension.  This  was,  doubtless,  what  is  now  called 
the  Viri  Oalilaei.  Other  small  churches  were  to  be  encountered  before 
reaching  Bethany,  near  to  Gethsemane  on  the  slope  of  the  Mount  of 
Olives. 

Etheria  writes  in  vulgar  Latin,  but  not  so  barbarous  in  character  as  that 
of  the  Ordines,  of  which  we  have  already  spoken.  The  v  ord  missa  has 
BtiU  for  her  its  primitive  meaning  of  dismissal;  she  uses  it  for  all 
meetings,  for  the  offices  as  well  as  for  the  liturgy,  always  distinguishing 
between  the  missa  of  the  catechumens  and  that  of  the  faithful.  When 
she  speaks  of  a  liturgical  meeting  properly  so  called,  she  uses  the  terms 
ohlatio  and  jprocedere.      Since  the  appearance  of  the  first  edition  of  the 


492  APPENDIX. 

present  work,  Dom  Femand  Cabrol  has  published  an  interesting  treatise 
on  the  book  of  Silvia,  entitled  Les  Eglises  de  Jerusalem,  la  Discipline  et 
la  Liturgie  au  Quatrieme  Siecle.     Paris,  1895. 


I. 

Daily  Offices. 

1,  Matins. 

TJt  autem  sciret  affectio  vestra  quae  operatic  singulis  diebus 
cotidie  in  locis  Sanctis  habeatur,  certas  vos  facere  debui ;  sciens 
quia  libenter  haberetis  haec  cognoscere. 

Nam  singulis  diebus,  ante  pullorum  cantum,  aperiuntur 
omnia  hostia  Anastasis,  et  descendent  omnes  monazontes  et 
parthenae,  ut  hie  dicunt ;  et  non  solum  hii,  sed  et  laici 
preter  viri  aut  mulieres,  qui  tamen  volunt  maturius  vigilare. 
Et  ex  ea  hora  usque  in  lucem  dicuntur  ^  ymni,  et  psalmi 
responduntur,  similiter  et  antiphonae ;  et  cata  singulos  ymnos 
fit  oratio.  Nam  presbyteri  bini  vel  terni,  similiter  et  diacones, 
singulis  diebus  vices  habent  simul  cum  monazontes,  qui  cata 
singulos  ymnos  vel  antiphonas  orationes  dicunt.  Jam  autem 
ubi  coeperit  lucescere,  tunc  incipiunt  matutinos  ymnos  dicere. 
Ecce  et  supervenit  episcopus  cum  clero,  et  statim  ingreditur 
intro  spelunca,  et  de  intro  cancellos  primum  dicet  orationem 
pro  omnibus ;  commemorat  etiam  ipse  nomina  quorum  vnlt ; 
sic  benedicet  cathecuminos.  Item  dicet  orationem  et  benedicet 
fideles.  Et  post  hoc,  exeunte  episcopo  de  intro  cancellos, 
omnes  ad  manum  ei  accedunt ;  et  ille  eos  uno  et  uno  benedicet 
exiens  jam,  ac  sic  fit  missa,  jam  luce. 

2.  Sext  and  None. 

Item  hora  sexta  denuo  descendent  omnes  similiter  ad  Anas- 
tasim,   et   dicuntur   psalmi   et   antiphonae,   donee   commonetur 

^  On  this  passage,  see  above,  pp.  115,  452,  note  1.  The  word  ymni  does 
not  mean  a  metrical  hymn;  it  is  the  same  thing  as  psalm  or  bibUcal 
canticle.     Cf.  p.  174,  note  1. 


PEEEGRINATIO   ETHEEIAE   (sILVIAE).  493 

episcopus ;  similiter  descendet,  et  non  sedet,  sed  statim  in- 
trat  intra  cancellos  intra  Anastasim,  id  est  intra  speluncam, 
ubi  et  mature;  et  inde  similiter  primum  facit  orationem ; 
sic  benedicet  fideles,  et  sic  exieas  de  cancellos,  similiter  ei 
ad  manum  acceditur.  Ita  ergo  et  hora  nona  fit,  sicuti  et  ad 
sexta. 


3.    Vespers. 

Hora  autem  decima  (quod  appellant  hie  Ucinicon,^'  nam 
nos  dicimus  Jucernare),  similiter  se  omnis  multitude  colliget 
ad  Anastasim,  incenduntur  omnes  candelae  et  cerei,  et  fit 
lumen  infinitum.  Lumen  autem  de  foris  non  afiertur,  sed  de 
spelunca  interiori  eicitur,  ubi  noctu  ac  die  semper  lucerna 
lucet,  id  est  de  intro  cancellos.  Dicuntur  etiam  psalmi  lu- 
cernares,  sed  et  antiphonae  diutius.  Ecce  et  commonetur 
episcopus,  et  descendet,  et  sedet  susum,  nee  non  etiam  et 
presbyteri  sedent  locis  suis ;  dicuntur  ymni  vel  antiphonae. 
Et  at  ubi  perdicti  fuerint  juxta  consuetudinem,  lebat  se 
episcopus,  et  stat  ante  cancellum,  id  est  ante  speluncam,  et 
unus  ex  diaconibus  facit  commemorationem  singulorum,  sicut 
solet  esse  consuetudo.  Et  diacono  dicente  singulorum  nomina, 
semper  pisinni  plurimi  stant,  respondentes  semper  :  Kyrie  eleyson, 
quod  dicimus  nos :  Miserere  Domine,  quorum  voces  infinitae  sunt. 
Et  at  ubi  diaconus  perdixerit  omnia  quae  dicere  habet,  dicet 
orationem  primum  episcopus,  et  orat  pro  omnibus:  et  sic  orant 
omnes,  tam  fideles,  quam  et  cathecumini  simul.  Item  mittet 
vocem  diaconus  ut  unusquisque,  quomodo  stat,  cathecuminus 
inclinet  caput:  et  sic  dicet  episcopus  stans  benedictionem  super 
cathecuminos.  Item  fit  oratio,  et  denuo  mittet  diaconus  vocem ; 
et  commonet  ut  unusquisque  stans  fidelium  inclinent  capita  sua ; 
item  benedicet  fideles  episcopus,  et  sic  fit  missa  Anastasi.  Et 
incipient  episcopo  ad  manum  accedere  singuli.  Et  postmodum 
de  Anastasim  usque  ad  Crucem  [eum]  ymnis  ducitur  episcopus ; 
simul  et  omnis  populus  vadet.  Ubi  cum  perventum  fuerit,  pri- 
mum facit  orationem,  item  benedicet  cathecuminos,  item  fit  alia 


494  APPENDIX. 

oratio,  item  benedicit  fideles.  Et  post  hoc  denuo  tarn  episcopus 
quam  omnis  turba  vadet  denuo  post  Crucem,  et  ibi  denuo 
similiter  fit  sicuti  et  ante  Crucem.  Et  similiter  ad  manum 
episcopo  acceditur  sicut  ad  Anastasim,  ita  et  ante  Crucem, 
ita  et  post  Crucem.  Candelae  autem  vitreae  ingentes  ubi- 
que  plurimae  pendent,  et  cereofala  plurima  sunt,  tarn  ante 
Anastasim  quam  etiam  ante  Crucem,  sed  et  post  Crucem. 
Einiuntur  ergo  haec  omnia  cum  tenebris. 

Haec  operatic  cotidie  per  dies  sex  ita  habetur  ad  Crucem  et 
ad  Anastasim. 


IL 

Sunday  Offices. 

1.   Vigil. 

Septima  autem  die,  id  est  dominica  die,  ante  pullorum 
cantum  colliget  se  omnis  multitudo,  quaecumque  ^  esse  potest 
in  eo  loco  ac  si  per  Pascha,  in  basilica  quae  est  loco  juxta 
Anastasim,  foras  tamen,  ubi  luminaria  per  hoc  ipsud  pendent. 
Dum  enim  verentur  ne  ad  pullorum  cantum  non  occurrant, 
antecessus  veniunt  et  ibi  sedent.  Et  dicuntur  ymni  nee  non 
et  antiphonae,  et  fiunt  orationes  cata  singulos  ymnos  vel 
antiphonas.  Nam  et  presbyteri  et  diacones  semper  parati 
sunt  in  eo  loco  ad  vigilias  propter  multitudinem  quae  se 
colliget.  Consuetudo  enim  talis  est,  ut  ante  pullorum  can- 
tum loca  sancta  non  aperiantur.  Mox  autem  primus  pullus 
cantaverit,  statim  descendet  episcopus,  et  intrat  intro  spe- 
luncam  ad  Anastasim.  Aperiuntur  hostia  omnia,  et  intrat 
omnis  multitudo  ad  Anastasim,  ubi  jam  luminaria  infinita 
lucent.  Et  quemadmodum  ingressus  fuerit  populus,  dicet 
psalmum  quicunque  de  presbyteris,  et  respondent  omnes  ;   post 


'  Etheria  means,  it  seems  to  me,  that  the  multitude  which  assembled 
there  was  comparable  with  what  is  seen  elsewhere  on  Easter  Day. 


PEKEGRINATIO   ETHERIAE   (SILVIAE).  495 

hoc  fit  oratio.  Item  dicit  psalmum  quicumque  de  diaconibus, 
similiter  fit  oratio.  Dicitur  et  tertius  psalmus  a  quocumque 
clerico,  fit  et  tertio  oratio,  et  commemoratio  omnium.  Dictis 
ergo  his  tribus  psalmis  et  factis  orationibus  tribus,  ecce  etiam 
thimiataria  inferuntur  intro  spelunca  Anastasis,  ut  tota  basilica 
Anastasis  repleatur  odoribus.  Et  tunc  ibi  stat  episcopus  intro 
cancellos,  prendet  evangelium  et  accedet  ad  hostium,  et  leget 
resurrectionem  Domini  episcopus  ipse.  Quod  cum  coeperit  legi, 
tantus  rugitus  et  mugitus  fit  omnium  hominum  et  tantae 
lacrimae,  ut  quamvis  durissimus  possit  moveri  in  lacrimis, 
Dominum  pro  nobis  tanta  sustinuisse.  Lecto  ergo  evangelic 
exit  episcopus,  et  ducitur  cum  ymnis  ad  Crucem,  et  omnis 
•populus  cum  illo.  Ibi  denuo  dicitur  unus  psalmus,  et  fit  oratio. 
Item  benedicit  fideles,  et  fit  missa.  Et  exeunte  episcopo, 
omnes  ad  manum  accedunt.  Mox  autem  recipit  se  episcopus 
in  domum  suam.  Etiam  ex  ilia  hora  revertuntur  ^  omnes  mona- 
zontes  ad  Anastasim,  et  psalmi  dicuntur  et  antiphonae  usque 
ad  lucem,  et  cata  singulos  psalmos  vel  antiphonas  fit  oratio ; 
vicibus  enim  quotidie  presbyteri  et  diacones  vigilant  ad  Anas- 
tasim cum  populo,  De  laicis  etiam,  viris  aut  mulieribus,  si 
qui  volunt  usque  ad  lucem,  loco  sunt ;  si  qui  nolunt,  revertuntur 
in  domos  suas,  et  reponent  se  dormito. 


2.  Mass. 

Cum  luce  autem,  quia  dominica  dies  est,  proceditur  in 
ecclesia  majore  quam  fecit  Constantinus  j  quae  ecclesia  in 
Golgotha  est  post  Crucem;  et  fiunt  omnia  secundum  consuetu- 
dinem  quae  ubique  fit  die  dominica.  Sane  quia  hie  ^  consuetudo 
sic  est  ut  de  omnibus  presbyteris  qui  sedent  quanti  volunt  prae- 
dicent,  et  post  illos  omnes  episcopus  praedicat ;  quae  praedicationes 
propterea  semper  dominicis  diebus  sunt,  ut  semper  erudiatur 
populus  in  Scripturis  et  in  Dei  dilectione  ;  quae  praedicationes 

>  The   ecclesiastical  vigil  is   over;   the  mouks  remain  to  sing  Matins. 
Of.  pp.  229,  449. 
«  Cf.  p.  58. 


496  APPENDIX. 

dum  dicuntur,  grandis  mora  fit  ut  fiat  missa  ecclesiae ;  et  ideo 
ante  quartam  horam,  aut  forte  quintam,  missa  [non]  fit.  At 
ubi  autem  missa  facta  fuerit  ecclesiae  juxta  consuetudinem 
qua  et  ubique  fit,  tunc  de  ecclesia  monazontes  cum  ymnis 
ducunt  episcopum  usque  ad  Anastasim.  Cum  autem  coeperit 
episcopus  venire  cum  ymnis,  aperiuntur  omnia  hostia  de 
basilica  Anastasis.  Intrat  omnis  populus,  fidelis  tamen ;  nam 
cathecumini  non.  Et  at  ubi  intraverit  populus,  intrat  epis- 
copus, et  statim  ingreditur  intra  cancellos  martyrii  speluncae. 
Primum  aguntur  gratiae  Deo,  et  sic  fit  oratio  pro  omnibus ; 
postmodum  mittet  vocem  diaconus  et  inclinent  capita  sua 
omnes,  quomodo  stant ;  et  sic  benedicet  eos  episcopus  stans 
intra  cancellos  interiores,  et  postmodum  egreditur.  Egredienti 
autem  episcopo  omnes  ad  manum  accedent.  Ac  sic  est,  ut 
prope  usque  ad  quintam  aut  sextam  horam  protraitur  missa. 
Item  et  ad  lucernare  similiter  fit  juxta  consuetudinem  coti- 
dianam. 

Haec  ergo  consuetude  singulis  diebus  ita  per  totum  annum 
custoditur,  exceptis  diebus  soUennibus,  quibus  et  ipsis  que- 
madmodum  fiat  infra  annotavimus.  Hoc  autem  inter  omnia 
satis  praecipuum  est  quod  faciunt,  ut  psalmi  vel  antiphonae 
apti  semper  dicantur,  tam  qui  nocte  dicuntur,  tam  qui  contra 
mature,  tam  etiam  qui  per  diem  vel  sexta  aut  nona  vel  ad 
lucernare,  semper  ita  apti  et  ita  rationabiles,  ut  ad  ipsam 
rem  pertineant  quae  agitur.  Et  cum  toto  anno  semper  domi- 
nica  die  in  ecclesia  majore  procedatur,  id  est  quae  in  Golgotha 
est  (id  est  post  Crucem),  quam  fecit  Constantinus,  una  tantum 
die  dominica,  id  est  Quinquagesimarum  per  Pentecosten,  in 
Syon  proceditur,  sicut  infra  annotatum  invenietis ;  sic  tamen 
in  Syon,  ut  antequam  sit  hora  tertia  et  ^  illuc  eatur,  fiat 
primum  missa  in  ecclesiam  majorem,^ 

^  Mt  *  *  *  *  * 


*  I  supply  et.     On  this,  see  infra,  p.  516. 

2  A  leaf  is  wanting  here.  It  contained,  besides  observations  on  the 
ordinary  days,  the  beginning  of  the  description  of  the  festivals  on  the 
Nativity.  These  festivals  took  place  at  Jerusalem  on  the  6th  of  January, 
£ind  not  on  the  25th  of  December  (see  above,  p.  259).  There  was  a  night 
Station  at  Bethlehem,  and  a  day  Mass  at  Jerusalem.  The  procession  started 
from  B'ithlehem.     Of,  supra,  p.  265. 


PEEEGRINATIO   ETHERIAE   (sILVIAE).  497 


III. 

Festivals  at  Epiphany, 
1.  Nocturnal  Station  at  Bethlehem. 


Benedictus  qui  venit  in  nomine  Domini  et  cetera  quae  secun- 
tur.  Et  quoniam  per  monazontes,  qui  pedibus  vadent,  necesse 
est  levius  iri,  ac  sic  pervenitur  Jerusolima  ea  hora  qua  incipit 
homo  hominem  posse  cognoscere,  id  est  prope  luce,  ante  tamen 
quam  lux  fiat.  Ubi  cum  perventum  fuerit  statim  sic  in 
Anastase  ingreditur  episcopus  et  omnes  cum  eo,  ubi  luminaria 
jam  supra  modo  lucent.  Dicitur  ergo  ibi  unus  psalmus,  fit 
oratio,  benedicuntur  ab  episcopo  primum  cathecumini,  item 
fideles.  Recipit  se  episcopus,  et  vadent  se  unusquisque  ad 
ospitium  suum,  ut  se  resumant.  Monazontes  autem  usque  ad 
lucem  ibi  sunt,  et  ymnos  dicunt. 


2.  Mass  at  Jerusalem. 

At  ubi  autem  resumpserit  se  populus,  hora  incipiente 
secunda,  colligent  se  omnes  in  ecclesia  majore  quae  est  in 
Golgotha.  Qui  autem  ornatus  sit  ilia  die  ecclesiae  vel  Anas- 
tasis,  aut  Crucis,  aut  in  Bethleem  superfluum  fuit  scribi.  Ubi 
extra  aurum  et  gemmas  aut  sirico,  nichil  aliud  vides ;  nam  et 
si  vela  vides,  auroclava  oloserica  sunt ;  si  cortinas  vides,  simi- 
liter  auroclavae   olosericae    sunt.      Ministerium    autem    omne 


498  APPENDIX. 

genus  aureum  gemmatam  profertur  ilia  die.  Numerus  autem 
vel  ponderatio  de  ceriofalis,  vel  cicindelis,  aut  lucernis,  vel 
diverse  ministerio,  nunquid  vel  extimari  aut  scribi  potest? 
Nam  quid  dicam  de  ornatu  fabricae  ipsius,  quam  Constantinus 
sub  praesentia  matris  suae,  in  quantum  vires  regni  sui  habuit, 
honoravit  auro,  musivo  et  marmore  pretioso,  tam  ecclesiam 
majorem,  quam  Anastasim,  vel  ad  Crucem,  vel  cetera  loca 
sancta  in  Jerusolima  1  Sed  ut  redeamus  ad  rem,  fit  ergo  prima 
die  missa  in  ecclesia  majore,  quae  est  in  Golgotha.  Et  quoniam 
dum  praedicant  vel  legent  singulas  lectiones  vel  dicunt  ymnos, 
omnia  tamen  apta  ipsi  diei,  et  inde  postmodum  cum  missa 
ecclesiae  facta  fuerit,  hitur  cum  ymnis  ad  Anastasim,  juxta 
consuetudinem  :  ac  sic  fit  missa  forsitan  sexta  hora.  Ipsa 
autem  die,  similiter  et  ad  lucernare,  juxta  consuetudinem 
cotidianam  fit. 


3.  Octave  of  the  Festival. 

Alia  denuo  die  similiter  in  ipsa  ecclesia  proceditur  in 
Golgotha ;  hoc  idem  et  tertia  die ;  per  triduo  ergo  haec  omnis  ^'^ 
laetitia  in  ecclesia  quam  fecit  Constantinus  celebratur  usque 
ad  sextam.  Quarta  die  in  Eleona,  id  est  in  ecclesia  quae 
est  in  monte  Oliveti,  pulchra  satis,  similiter  omnia  ita  ornantur 
et  ita  celebrantur  ibi.  Quinta  die  in  Lazariu,  quod  est  ab 
Jerusolima  forsitan  ad  mille  quingentos  passus.  Sexta  die  in 
Syon,  septima  die  in  Anastase,  octava  die  ad  Crucem.  Ac 
sic  ergo  per  octo  dies  haec  omnis  laetitia  et  is  hornatus  cele- 
bratur in  omnibus  locis  Sanctis  quos  superius  nominavi.  In 
Bethleem  autem  per  totos  octo  dies  cotidie  is  ornatus  est  et 
ipsa  laetitia  celebratur  a  presbyteris  et  ab  omni  clero  ipsius 
loci,  et  a  monazontes  qui  in  ipso  loco  deputati  sunt.  Nam  ex 
ilia  hora,  qua  omnes  nocte  in  Jerusolima  revertuntur  cum 
episcopo,  tunc  loci  ipsius  monachi,  quicumque  sunt  usque 
ad  lucem  in  ecclesia  in  Bethleem  pervigilant,  ymnos  seu 
antiphonas    dicentes ;    quia    episcopum    necesse    est    hos    dies 

(i)  haec  omnis]  bomines  cod. 


PEREGEINATIO   ETHERIAE   (SILVIAE).  499 

semper  in  Jerusolima  tenere.  Pro  sollemnitate  autem  et  laetitia 
ipsius  diei  infinitae  turbae  se  undique  colligent  in  Jerusolima, 
non  solum  monazontes,  sed  et  laici,  viri  aut  mulieres. 


4.  The  Presentation  (lith  February). 

Sane  Quadragesimae  de  Epiphania  ^  valde  cum  summo 
honor e  hie  celebrantur.  Nam  eadem  die  processio  est  in  Anas- 
tase,  et  omnes  procedunt  et  ordine[suo]  aguntur  omnia  cum 
summa  laetitia,  ac  si  per  Pascha.  Praedicant  etiam  omnes  pres- 
byteri,  et  sic  episcopus,  semper  de  eo  loco  tractantes  evangelii, 
ubi  quadragesima  die  tulerunt  Dominum  in  templo  Joseph  et 
Maria,  et  viderunt  eum  Symeon  vel  Anna  prophetissa  filia 
Fanuhel,  et  de  verbis  eorum  quae  dixerunt  viso  Domino,  vel  de 
oblatione  ipsa  qua[m]  obtulerunt  parentes.  Et  postmodum  cele- 
bratis  omnibus  per  ordinem  <"  quae  consuetudinis  sunt,  aguntur 
sacramenta,  et  sic  fit  missa. 


IV. 

Lent. 

Item  dies  paschales  cum  venerint,  celebrantur  sic.  Nam 
sicut  apud  nos  quadragesimae  ante  Pascha  adtenduntur,  ita 
hie  octo  septimanas^  attenduntur  ante  Pascha.  Propterea 
autem  octo  septimanae  attenduntur,  quia  dominicis  diebus  et 
sabbato  non  jejunantur,  excepta  una  die  sabbati  qua  vigiliae 
paschales  sunt  et  necesse  est  jejunari ;  extra  ipsum  ergo  diem 
penitus  nunquam  hie  toto  anno  sabbato  jejunatur.  Ac  sic  ergo 
de  octo  septimanis  deductis  octo  diebus  dominicis  et  septem 
sabbatis    (quia   necesse   est   una   sabbati    jejunari,    ut   superius 

(i)  ordines  cod. 


>  Of.  p.  272. 
«  Cf.  p.  243. 


500  APPENDIX. 

dixi),  remanent  dies  quadraginta  et  unum  qui  jejunantur ;  quod 
hie  appellant  Eortae,  id  est  Quadragesimas. 


1.  Services  on  Sundays. 

Singuli  autem  dies  singularum  ebdomadarum  aguntur  sic, 
id  est  ut  die  dominica  de  pullo  primo  legat  episcopus  intra 
Anastase  locum  resurrectionis  Domini  de  evangelic,  sicut  et 
toto  anno  dominicis  diebus  fi[t],  et  similiter  usque  ad  lucem 
aguntur  ad  Anastasem  et  ad  Crucem  quae  et  toto  anno  dominicis 
diebus  fiunt.  Postmodum  mane,  sicut  et  semper  dominica  die, 
proceditur,  et  aguntur  quae  dominicis  diebus  consuetudo  est 
agi,  in  ecclesia  majore  quae  appellatur  Martyrio,  quae  est  in 
Golgotha  post  Crucem,  Et  similiter,  missa  de  ecclesia  facta, 
ad  Anastase  itur  cum  ymnis,  sicut  semper  dominicis  diebus 
fit.  Haec  ergo  dum  aguntur,  facit  se  hora  quinta.  Lucernare 
hoc  idem  hora  sua  fit,  sicut  semper  ad  Anastasem  et  ad  Crucem, 
sicut  et  singulis  locis  Sanctis  fit ;  dominica  enim  die  nona 
non  ^  fit. 

2.    Week-day  Services. 

Item  secunda  feria  similiter  de  pullo  primo  ad  Anastasem 
itur  sicut  et  toto  anno,  et  aguntur  usque  ad  mane  quae  semper. 
Denuo  ad  tertia  itur  ad  Anastasim,  et  aguntur  quae  toto  anno 
ad  sextam  solent  agi :  quoniam  in  diebus  Quadragesimarum 
et  hoc  additur,  ut  ad  tertiam  eatur  ;  item  ad  sextam  et  nonam 
et  lucernare  ita  aguntur  sicut  consuetudo  est  per  totum  annum 
agi  semper  in  ipsis  locis  Sanctis.  Similiter  et  tertia  feria, 
dmiliter  omnia  aaruntur  sicut  et  secunda  feria. 


3.    Wednesday  and  Friday. 

Quarta  feria  autem    similiter   itur    de    noctu    ad   Anastase, 
et   aguntur  ea   quae   semper  usque   ad   mane ;  similiter   et   ad 

'  I  supply  here  uoru 


PEKEGKINATIO   ETHERIAE    (SILVIAE).  501 

tertiam  et  ad  sexta ;  ad  nonam  autem,  quia  consuetudo  est 
semper,  id  est  toto  anno,  quarta  feria  et  sexta  feria  ad  nona 
in  Syon  procedi,  quoniam  in  istis  locis,  excepto  si  martiriorum 
dies  evenerit,  semper  quarta  et  sexta  feria  etiam  et  a  cathe- 
cuminis  jejunatur,  et  ideo  ad  nonam  in  Syon  proceditur. 
Nam  si  fortuito  in  Quadragesimis  martyrorum  dies  evenerit 
quarta  feria  aut  sexta  feria,  atque  ad  nona  in  Syon  pro- 
ceditur. Diebus  vero  Quadragesimarum,  ut  superius  dixi, 
quarta  feria  ad  nona  in  Syon  proceditur  juxta  consuetudinem 
totius  anni,  et  omnia  aguntur  quae  consuetudo  est  ad  nonam 
agi  praeter  oblatio :  nam  ut  semper  populus  discat  legem, 
et  episcopus  et  presbyter  praedicant  assidue.  Cum  autem 
facta  fuerit  missa,  inde  cum  ymnis  populus  deducet  episcopum 
usque  ad  Anastasem ;  inde  sic  venitur  ut  cum  intratur  in 
Anastase  jam  e[sjt  hora^  lucernari :  sic  dicuntur  ymni  et 
antiphonae,  fiunt  orationes,  et  fit  missa  lucernaris  in  Anastase 
et  ad  Crucem.  Missa  autem  lucernaris  in  isdem  diebus,  id  est 
Quadragesimarum,  serius  fit  semper  quam  per  toto  anno.  Quinta 
feria  autem  similiter  omnia  aguntur  sicut  secunda  feria  et  tertia 
feria.  Sexta  feria  autem  similiter  omnia  aguntur  sicut  quarta 
feria,  et  similiter  ad  nonam  in  Syon  itur  et  similiter  inde  cum 
ymnis  usque  ad  Anastase  adducetur  episcopus. 


4.  Saturday. 

Sed  sexta  feria  vigiliae  in  Anastase  celebrantur  ab  ea  hora  qua 
de  Sion  ventum  fuerit  cum  ymnis,  usque  in  mane,  id  est  de  hora 
lucernarii,  quemadmodum  intratum  fuerit,  in  alia  die  mane,  id  est 
Sabbato.  Fit  autem  oblatio  in  Anastase  maturius,  ita  ut  fiat 
missa  ante  solem.  Tota  autem  nocte  vicibus  dicuntur  psalmi 
responsorii,  vicibus  antiphonae,  vicibus  lectiones  diversae,  quae 


*  Tota  lucernari  sic  sic,  cod.     I  correct  tota  into  }i<yra,  and  I  omit  the  first 
no. 


502  APPENDIX. 

omnia  usque  in  mane  protrahuntur.  Missa  autem  quae  fit 
sabbato  ad  Anastase,  ante  solem  fit,  hoc  est  oblatio,  ut  ea  bora 
qua  incipit  sol  procedere,  jam  missa '"  in  Anastase  facta  sit.  Sic 
ergo  singulae  septimanae  celebrantur  Quadragesimarum.  Quod 
autem  dixi,  maturius  fit  missa  sabbato,  id  est  ante  solem, 
propterea  fit  ut  citius  absolvant  hi  quos  dicunt  hie  [eb]doma- 
dai'ios.  Nam  talis  consuetudo  est  hie  jejuniorum  in  Quadra- 
gesimis,  ut  hi  quos  appellant  ebdomadarios,  id  est  qui  faciunt 
septimanas,  dominica  die,  quia  bora  quinta  fit  missa,  ut  man- 
ducent.  Et  quemadmodum  prandiderint  dominica  die,  jam  non 
manducant,  nisi  sabbato  mane,  mox  communicaverint  in  Anastase. 
Propter  ipsos  ergo,  ut  citius  absolvant,  ante  sole  fit  missa  in 
Anastase  sabbato.  Quod  autem  dixi,  propter  illos  fit  missa 
mane,  non  quod  illi  soli  communicent,  sed  omnes  communicant 
qui  volunt  eadem  die  in  Anastase  communicare. 


5.   The  Fast. 

Jejuniorum  enim  consuetudo  hie  talis  est  in  Quadragesimis, 
ut  alii,  quemadmodum  manducaverint  dominica  die  post  missa, 
id  est  bora  quinta  aut  sexta,  jam  non  manducent  per  tota 
septimana,  nisi  sabbato  veniente  post  missa  Anastasis,  lii  qui 
faciunt  ebdomadas.  Sabbato  autem,  quod  manducaverint  mane, 
jam  nee  sera  manducant,  sed  ad  aliam  diem,  id  est  dominica, 
prandent  post  missa  ecclesiae  hora  quinta  vel  plus  ;  et  postea 
jam  non  manducent  nisi  sabbato  veniente,  sicut  superius  dixi. 
Consuetudo  enim  hie  talis  est ;  omnes,  qui  sunt,  ut  hie  dicunt, 
Aputactitae,  viri  vel  feminae,  non  solum  diebus  Quadragesimarum, 
sed  et  toto  anno,  qua  manducant,  semel  in  die  manducant.  Si 
qui  autem  sunt  de  ipsis  Aputactites,  qui  non  possunt  facere 
integras  septimanas  jejuniorum,  sicut  superius  diximus,  in  totis 
Quadragesimis,  in  medio  quinta  feria  cenant ;  qui  autem  nee  hoc 
potest,  biduanas  facit  per  totas  Quadragesimas ;  qui  autem  nee 
ipsud,  de  sera  ad  seram  manducant.  Nemo  autem  exigit 
quantum  debeat  facere,  sed  unusquisque  ut  potest  id  facit ;  nee 
ille  laudatur  qui  satis  fecerit,  nee  ille  vituperatur  qui  minus. 

(i)  jam  missa]  ad  missam  cod. 


PEKEGKINATIO   ETHERIAE   (SILVIAE).  503 

Talis  est  enim  hie  consuetude.  Esca  autem  eorum  Quadra- 
gesimarum  diebus  haec  est,  ut  nee  panem,  quid  liberari^  non 
potest,  nee  oleum  gustent,  nee  aliquid  quod  de  arboribus  est,  sed 
tantum  aqua  et  sorbitione  modica  de  farina,  Quadragesimarum 
sic  fit,  ut  diximus. 

Et  complete  earum  septimanarum  vigiliae  in  Anastase  sunt 
de  hora  lucernarii  sexta  feria,  qua  de  Syon  venitur  cum  psalmis, 
usque  in  mane  sabbato,  qua  oblatio  fit  in  Anastase.  Item 
seeunda  septimana  et  tertia  et  quarta  et  quinta  et  sexta  similiter 
fiunt  ut  prima  de  Quadragesimis. 


V. 

Holy  Week  and  the  Festivals  at  Easter. 

1.  Saturday  before  Palm  Sunday. — Station  at  Bethany. 

Septima  autem  septimana  cum  venerit,  id  est  quando  jam 
due  superant  cum  ipsa  ut  Pascha  sit,  singulis  diebus  omnia 
quidem  sic  aguntur  sicut  et  ceteris  septimanis  quae  transierunt. 
Tantummodo  quod  vigiliae  quae  in  illis  septimanis  in  Anastase 
factae  sunt,  septima  autem  septimana  id  est  sexta  feria,  in  Syon 
fiunt  vigiliae  juxta  consuetudinem,  ea  quae  in  Anastase  factae 
sunt  per  sex  septimanas.  Dicuntur  autem  totis  vigiliis  <'>  apti 
psalmi  semper  vel  antiphonae,  tam  loco  quam  dici. 

At  ubi  autem  coeperit  se  mane  facere  sabbato  illueescente, 
ofieret  episcopus,  et  facit  oblationem,  mane  sabbato.  Jam  ut  fiat 
missa,  mittit  vocem  arehidiaconus,  et  dicit :  "  Omnes  hodie  hora 
septima  in  Lazario  parati  simus."  Ac  sic  ergo  cum  ceperit  se 
hora  septima  facere,  omnes  ad  Lazarium  veniunt.  Lazarium 
(i)  toti  singulis  cod. 

'  There  is,  perhaps,  a  corruption  of  the  text  here ;  but  I  do  not  see  why 
liberari  should  be  corrected  into  librari,  as  Sig.  Gamurrini  has  done.  The 
same  editor  has  put  lower  down  Jejunium  before  Quadragesimarum.  On 
these  fasts,  see  p.  241,  et  aeq. 


504  APPENDIX. 

autem,  id  est  Bethauia,  est  forsitan  secundo  miliario  a  civitate. 
Euntibus  autem  de  Jerusolima  in  Lazarium  forsitan  ad  quin- 
gentos  passus  de  eodem  loco,  ecclesia  est  in  strata  in  eo  loco  in 
quo  occurrit  Domino  Maria  soror  Lazari.  Ibi  ergo  cum  venerit 
episcopus,  occurrent  illi  omnes  monachi,  et  populus  ibi  ingreditur  ; 
dicitur  unus  ymnus  et  una  antiphona,  et  legitur  ipse  locus  de 
evangelio  ubi  occurrit  soror  Lazari  Domino.  Et  sic,  facta 
oratione  et  benedictis  omnibus,  inde  jam  usque  ad  Lazarium  cum 
ymnis  itur.  In  Lazario  autem  cum  ventum  fuerit,  ita  se  omnis 
multitudo  colligib,  ut  non  solum  ipse  locus,  sed  et  campi  omnes 
in  giro  pleni  sint  hominibus,  Dicuntur  ymni,  etiam  et  anti- 
phonae,  apti  ipsi  diei  et  loco;  similiter  et  lectiones  apte  diei  quae- 
cumque  leguntur,  lam  autem,  ut  fiat  missa,  denuntiatur  Pascha, 
id  est,  subit  presbyter  in  altiori  loco,  et  leget  ilium  locum  qui 
scriptus  est  in  evangelio  :  Cum  venisset  Jesus  in  Bethania  ante  sex 
dies  paschae,  et  cetera.  Lecto  ergo  eo  loco  et  annuntiata  Pascha, 
fit  missa.  Propterea  autem  ea  die  hoc  agitur,  quoniam  sicut  in 
evangelio  scriptum  est,  ante  sex  dies  Paschae  factum  hoc  fuisset 
in  Bethania  ;  de  sabbato  enim  usque  in  quinta  feria,  qua  post 
cena  noctu  comprehenditur  Dominus,  sex  dies  sunt.  Revertuntur 
ergo  omnes  ad  civitatem,  rectus  ad  Anastase,  et  fit  lucernare 
juxta  consuetudinem. 


2.  Palm  Sunday. — (a)  Mass. 

Alia  ergo  die,  id  est  dominica  qua'''  intratur  in  septimana 
paschale,  quam  hie  appellant  septimana  major,  celebratis  de 
pullorum  cantu  his  quae  consuetudinis  sunt  in  Anastase  vel  ad 
Crucem,  usque  ad  mane  agitur.  Die  ergo  dominica  mane 
proceditur  juxta  consuetudinem  in  ecclesia  majore,  quae  appel- 
latur  Martyrium.  Propterea  autem  Martyrium  appellatur  quia 
in  Golgotha  est,  id  est  post  Crucem,  ubi  Dominus  passus  est,  et 
ideo  Martyrio.  Cum  ergo  celebrata  fuerint  omnia  juxta  con- 
suetudinem in  ecclesia  majore,  et  antequam  fiat  missa,  mittet 
vocem  archidiaconus,  et  dicit  primum  :  "Juxta  septimana  omne, 
id  est  die  crastino,  hora  nona,  omnes  ad  Martyrium  conveniamus, 

(i)  quae  cod. 


PEREGRINATIO  ETHEEIAE   (SILVIAE),  505 

id  est  in  ecclesia  majore."  Item  mittet  vocem  alteram,  et  dicet: 
"  Hodie  omnes  hora  septima  in  Eleona  parati  simus."  Facta 
ergo  missa  in  ecclesia  majore,  id  est  ad  Martyrium,  deducitur 
episcopus  cum  ymnis  ad  Anastase,  et  ibi  completis  quae  con- 
suetudo  est  diebus  dominicis  fieri  in  Anastase  post  missa 
Martyrii,  etiam  unusquisque  hiens  ad  domum  suam  festinat 
manducare,  ut  hora  inquoante  septima  omnes  in  ecclesia  parati 
sint  quae  est  in  Eleona,  id  est  in  monte  Oliveti ;  ibi  est  spelunca 
ilia,  in  qua  docebat  Dominus. 


(h)  Procession  in  the  Evening. 

Hora  ergo  septima  omnis  populus  ascendet  in  monte  Oliveti, 
id  est  in  Eleona ;  in  ecclesia  sedet  episcopus ;  dicuntur  ymni  et 
antiphonae  aptae  diei  ipsi  vel  loco,  lectiones  etiam  similiter.  Et 
cum  coeperit  se  facere  hora  nona,  subitur  cum  ymnis  in  Imbomon, 
id  est  in  eo  loco  de  quo  ascendit  Dominus  in  caelis,  et  ibi  seditur : 
nam  omnis  populus  semper  presente  episcopo  jubetur  sedere ; 
tantum  quod  diacones  soli  stant  semper.  Dicuntur  et  ibi  ymni 
vel  antiphonae  aptae  loco  aut  diei,  similiter  et  lectiones  inter- 
positae  et  orationes.  Et  jam  cum  coeperit  esse  hora  undecima, 
legitur  ille  locus  de  evangelio,  ubi  infantes  cum  ramis  vel  palmis 
occurrerunt  Domino,  dicentes  :  Benedidus  qui  venit  in  nomine 
Domini.  Et  statim  levat  se  episcopus  et  omnis  populus ;  porro 
inde  de  summo  monte  Oliveti  totum  pedibus  itur.  Nam  totus 
populus  ante  ipsum  cum  ymnis  vel  antiphonis,  respondentes 
semper  :  Benedidus  qui  venit  in  nomine  Domini.  Et  quotquot 
sunt  infantes  in  hisdem  locis,  usque  etiam  qui  '"  pedibus  ambulare 
non  possunt,  quia  teneri  sunt,  in  collo  illos  parentes  sui  tenent, 
omnes  ramos  tenentes,  alii  palmarimi,  alii  olivarum ;  et  sic 
deducetur  episcopus  in  eo  typo  quo  tunc  Dominus  deductus  esfc. 
Et  de  summo  monte  usque  ad  civitatem,  et  inde  ad  Anastase  per 
totam  civitatem,  totum  pedibus  omnes,  sed  et  si  quae  matronae 
sunt  aut  si  qui  domini,  sic  deducunt  episcopum  respondentes,  et 
sic  lente  et  lente,  ne  lassetur  populus ;  porro  jam  sera  perveni- 
tur  ad  Anastase.     Ubi  cum  ventum  fuerit,  quamlibet  sero  sit, 

(i)  quae  cod. 


506  APPENDIX. 

totum  fit  lucernare;  fit  denuo  oratio  ad  Crucem  et  dimittitur 
populus. 


3.  Monday  in  Holy  Week. 

Item  alia  die,  id  est  secunda  feria,  aguntur  quae  consuetu- 
dinis  sunt  de  pullo  primo  agi  usque  ad  mane  ad  Anastase  ;  simi- 
liter et  ad  tertia  et  ad  sexta  aguntur  ea  quae  totis  Quadragesimis. 
Ad  nona  autem  omnes  in  ecclesia  majore,  id  est  ad  Marty rium, 
colligent  se,  et  ibi  usque  ad  horam  primam  noctis  semper  ymni 
et  antiphonae  dicuntur,  lectiones  etiam  aptae  diei  et  loco 
leguntur,  interpositae  semper  orationes.  Lucernarium  etiam 
agitur  ibi,  cum  coeperit  hora  esse  :  sic  est  ergo  ut  nocte  etiam  fiat 
missa  ad  Martyrium.  Ubi  cum  factum  fuerit  missa,  inde  cum 
ymnis  ad  Anastase  ducitur  episcopus.  In  quo  autem  ingressus 
fuerit  in  Anastase,  dicitur  unus  ymnus,  fit  oratio,  benedicuntur 
cathecumini,  item  fideles,  et  fit  missa. 


4.  Tuesday  in  Holy  Week, 

Item  tertia  feria  similiter  omnia  fiunt  sicut  secunda  feria. 
Illud  solum  additur  tertia  feria,  quod  nocte  sera,  postea  quam 
missa  facta  fuerit  ad  Martyrium,  et  itum  fuerit  ad  Anastase,  et 
denuo  in  Anastase  missa  facta  fuerit,  omnes  ilia  hora  noctu 
vadent  in  ecclesia  quae  est  in  monte  Eleona.  In  qua  ecclesia 
cum  ventum  fuerit,  intrat  episcopus  intra  spelunca  in  qua 
spelunca  solebat  Dominus  docere  discipulos,  et  accipit  codicem 
evangelii,  et  stans  ipse  episcopus  leget  verba  Domini  quae  scripta 
sunt  in  evangelio  in  cata  Matheo,  id  est  ubi  dicit :  Videte  ne 
quis  V08  seducat.  Et  omnem  ipsam  allocutionem  perleget  episco- 
pus. At  ubi  autem  ilia  perlegerit,  fit  oratio,  benedicuntur 
cathecumini,  item  et  fideles,  fit  missa,  et  revertuntur  a  monte 
unusquisque  ad  domum  suam  satis  sera  jam  nocte. 


PEEEGRmATIO   ETHERIAE   (sILVIAE).  507 


5.    Wednesday  in  Holy  Weeh, 

Item  quarta  feria  aguntur  omnia  per  tota  die  a  pullo  primo 
sicut  secunda  feria  et  tertia  feria ;  sed  posteaquam  missa  facta 
fuerit  nocte  ad  Martyrium  et  deductus  fuerit  episcopus  cum 
ymnis  ad  Anastase,  statim  intrat  episcopus  in  spelunca  quae  est 
in  Anastase,  et  stat  intra  cancellos ;  presbyter  autem  ante  can- 
cellum  stat,  et  accipit  evangelium,  et  legit  ilium  locum  ubi  Judas 
Scariothes  hivit  ad  Judeos,  definivit  quid  ei  darent  ut  traderet 
Dominum.  Qui  locus  at  ubi  lectus  fuerit,  tantus  rugitus  et 
mugitus  est  totius  populi,  ut  nullus  sit  qui  moveri  non  possit  in 
lacrimis  in  ea  hora.  Postmodum  fit  oratio,  benedicuntur  cathe- 
cumini,  postmodum  fideles,  et  fit  missa. 


6.  Maundy   Thursday. — (a)  Evening  Masses. 

Item  quinta  feria  aguntur  ea  de  pullo  primo  quae  con- 
suetudinis  est  usque  ad  mane  ad  Anastase,  similiter  ad  tertia, 
et  ad  sexta.  Octava  autem  hora  juxta  consuetudinem  ad 
Martyrium  colliget  se  omnis  populus :  propterea  autem  temporius 
quam  ceteris  diebus,  quia  citius  missa  fieri  necesse  est.  Itaque 
ergo  collecto  omni  populo  aguntur  quae  agenda  sunt ;  fit  ipsa  die 
oblatio  ad  Martyrium,  et  facitur  missa  hora  forsitan  decima. 
Ibidem,  antea  autem  quam  fiat  missa,  mittet  vocem  archidiaco- 
nus,  et  dicet :  "  Hora  prima  noctis  omnes  in  ecclesia  quae  est  in 
Eleona  conveniamus,  quoniam  maximus  labor  nobis  instat  hodie 
nocte  ista."  Pacta  ergo  missa  Martyrii  venit[ur]  post  Crucem ; 
dicitur  ibi  unus  ymnus  tantum,  fit  oratio,  et  otferet  episcopus  ibi 
oblationem,  et  communicant  omnes.  Excepta  enim  ipsa  die  una 
per  totum  annum  nunquam  offeritur  post  Crucem,  nisi  ipsa  die 
tantum.  Pacta  ergo  et  ibi  missa,  itur  ad  Anastase ;  fit  oratio ; 
benedicuntur  juxta  consuetudinem  cathecumini  et  sic  fideles,  et 
fit  missa. 


508  APPENDIX. 


(b)  Niglit  Station  on  the  Mount  of  Olives. 

Et  sic  unusquisque  festinat  reverti  in  domum  suam,  ut  man- 
ducet ;  quia  statim  ut  raanducaverint,  onmes  vadent  in  Eleona, 
in  ecclesia  ea,  in  qua  est  spelunca  in  qua  ipsa  die  Dominus  cum 
ar)Ostolis  fuit.  Et  ibi  usque  ad  hora  noctis  forsitan  quinta, 
ssmper  aut  ymni,  aut  antiphonae  aptae  diei  et  loco,  similiter 
et  lectiones  dicuntur ;  interpositae  orationes  fiunt ;  loca  etiam 
ea  de  evangelio  leguntur  in  quibus  Dominus  allocutus  est  disci- 
pulos  eadem  die,  sedens  in  eadem  spelunca  quae  in  ipsa  ecclesia 
est.  Et  inde  jam  hora  noctis  forsitan  sexta  itur  susu  in  Imbo- 
mon  cum  ymnis  in  eo  loco  unde  ascendit  Dominus  in  caelis.  Et 
ibi  denuo  similiter  lectiones  et  ymni  et  antiphonae  aptae  diei 
dicuntur  ;  orationes  etiam  ipsae  quaecumque  fiunt,  quas  dicet 
episcopus,  semper  et  diei  et  loco  aptas  dicet. 


(c)  tStntions  at  Gethsemane. 

Ac  sic  ergo  cum  ceperit  esse  pullorum  cantus,  descenditur 
de  Imbomon  cum  ymnis  et  accedit[ur]  eodem  loco  ubi  oravifc 
Dominus,  sicut  scriptum  est  in  evangelio :  Et  accessit  quantum 
jactus  lapidis,  et  oravit,  et  cetera.  In  eo  enim  loco  ecclesia  est 
elegans.  Ingreditur  ibi  episcopus  et  omnis  populus  ;  dicitur  ibi 
oratio  apta  loco  et  diei;  dicitur  etiam  unus  ymnus  aptus,  et 
legitur  ipse  locus  de  evangelio,  ubi  dixit  discipulis  suis :  Vigilate, 
ne  intretis  in  demptationem.  Et  omnis  ipse  locus  perlegitur  ibi ; 
et  fit  denuo  oratio. 

Et  jam  inde  cum  ymnis  usque  ad  minimus  infans  in  Gessa- 
mani  pedibus  cum  episcopo  descendent ;  ubi  prae  tarn  magna 
turba  multitudinis,  et  fatigati  de  vigiliis  et  jejuniis  cotidianis 
lassi,  quia  tarn  magnum  montem  necesse  habent  descendere,  lente 
et  lente  cum  ymnis  venitur  in  Gessamani.  Candelae  autem 
ecclesiasticae  super  ducentae  paratae  sunt  propter  lumen  omni 
populo.     Cum  ergo  perventum  fuerit  in  Gessamani,  fit  primum 


PEREGRIN ATIO   ETHEEIAE  (SILVIAE).  509 

oratio  apta ;  sic  dicitur  ymnus  ;  item  legitur  ille  locus  de  evan 
gelio,  ubi  compi-ehensus  est  Dominus.  Qui  locus  ad  quod 
lectus  fuerit,  tantus  rugitus  et  mugitus  totius  populi  est  cum 
fletu,  ut  forsitan  porro  ad  civitatem  gemitus  populi  omnis 
auditus  sit. 


(<?)  Heturn  to  Jerusalern. 

Et  jam  ex  ilia  hora  hitur  ad  civitatem  pedibus  cum  ymnis  ; 
pervenitur  ad  portam  ea  hora  qua  incipit  quasi  homo  hominem 
cognoscere ;  inde  totum  per  mediam  civitatem  omnes  usque 
ad  unum,  majores  atque  minores,  divites,  pauperes,  toti  ibi 
parati,  specialiter  ilia  die  nullus  recedit  a  vigiliis  usque  in. 
mane.  Sic  deducitur  episcopus  a  Gessemani  usque  ad  portam, 
et  inde  per  totam  civitate[m]  usque  ad  Crucem. 


7.  Good  Friday. — (a)  Service  at  Dayhreale, 

Ante  Crucem  autem  at  ubi  ventum  fuerit,  jam  lux  quasi 
clara  incipit  esse.  Ibi  denuo  legitur  ille  locus  de  evangelio, 
ubi  adducitur  Dominus  ad  Pilatum,  et  omnia  quaecumque 
scripta  sunt  Pilatum  ad  Dominum  dixisse  aut  ad  Judeos,  totum 
legitur.  Postmodum  autem  alloquitur  episcopus  populum,  con- 
fortans  eos,  quoniam  et  tota  nocte  laboraverint  et  adhuc 
laboraturi  sint  ipsa  die,  ut  non  lassentur,  sed  habeant  spem 
in  Deo,  qui  eis  pro  eo  labore  majorem  mercedem  redditurus 
sit.  Et  sic  coafortans  eos,  ut  potest  ipse,  alloquens  dicit  eis  : 
"  Ite  interim  nunc  unusquisque  ad  domumcellas  vestras,  sedete 
vobis  et  modico,  et  ad  horam  prope  secundam  diei  omnes  parati 
estote  hie,  ut  de  ea  hora  usque  ad  sexta  sanctum  lignum  crucis 
possitis  videre,  ad  salutem  sibi  unusquisque  nostrum  credens 
profuturum ;  de  hora  enim  sexta  denuo  necesse  habemus  hie 
omnes  convenire  in  isto  loco,  id  est  ante  Crucem,  ut  lectionibus 
et  orationibus  usque  ad  noctem  operam  demus." 


2l 


510  APPENDIX. 


(6)  The  Column  of  the  Flagellation. 

Post  hoc  ergo  missa  facta  de  Cruce,  id  est  antequam  sol 
procedat,  statim  unusquisque  animosi  vadent  in  Syon  orare 
ad  columnani  illam  ad  quam  ">  flagellatus  est  Dominus.  Inde 
reversi  sedent  modice  in  domibus  suis,  et  statim  toti  parati 
sunt. 


(c)  Adoration  of  the  Cross. 

Et  sic  ponitur  cathedra  episcopo  in  Golgotha  post  Crucem, 
quae  stat  nunc ;  ^  residet  episcopus  hie  cathedra ;  ponitur  ante 
sum  mensa  sublinteata ;  stant  in  giro  mensa  diacones ;  et 
affertur  loculus  argenteus  deauratus  in  quo  est  lignum  sanctum 
crucis ;  aperitur  et  profertur ;  ponitur  in  mensa  quam  lignum 
crucis  quam  titulus.  Cum  ergo  positum  fuerit  in  mensa, 
episcopus  sedens  de  manibus  suis  summitates  de  ligno  sancto 
premet ;  diacones  autem  qui  in  giro  stant  custodent.  Hoc 
autem  propterea  sic  custoditur,  quia  consuetudo  est  ut  unus 
et  unus  omnis  populus  veniens,  tarn  fideles  quam  cathecumini, 
acclinant  se  ad  mensam,  osculentur  sanctum  lignum,  et  pertran- 
seant,  Et  quoniam,  nescio  quando,  dicitur  quidam  fixisse 
morsum  et  furasset  sancto  ligno,  ideo  nunc  a  diaconibus  qui 
in  giro  stant,  sic  custoditur,  ne  quis  veniens  audeat  denuo  sic 
facere.  Ac  sic  ergo  omnis  populus  transit,  unus  et  unus,  toti 
acclinantes  se,  primum  de  fronte,  sic  dc  occulis  tangentes  crucem 
et  titulum  et  sic  osculantes  crucem  pertranseunt ;  manum  autem 
nemo  mittit  ad  tangendum.  At  ubi  autem  osculati  fuerint 
crucem  [et]  pertransierint,  stat  diaconus,  tenet  anulum  Salomonis 
et  cornu  illud  de  quo  reges  unguebantur ;  osculantur  et  cornu, 
attendunt  et  anulum 

minus  secunda  usque  ad  horam 

(i)  quem  cod. 

*  I  do  not  understand  quae  stat  nunc. 


PEREGRIN ATIO   ETHEEIAE   (SILVIAE).  511 

sextain  omnis  populus  transit,  per  unum  ostium  intrans,  per  ^ 
alterum  perexiens,  quoniam  hoc  in  eo  loco  fit  in  quo  pridie, 
id  est  quinta  feria,  oblatio  facta  est. 


(d)    Station  at  Golgotha. 

At  ubi  autem  sexta  hora  se  fecerit,  sic  itur  ante  Crucem, 
sive  pluvia  sive  aestus  sit,  quia  ipse  locus  subdivanus  est,  id 
est  quasi  atrium  valde  grandem  et  pulchrum  satis  quod  est 
inter  Grace  et  Anastase  ;  ibi  ergo  omnis  populus  se  colliget 
ita  ut  nee  aperiri  possit.  Episcopo  autem  cathedra  ponitur 
ante  Cruce ;  et  de  sexta  usque  ad  nona  aliud  nichil  fit,  nisi 
leguntur  lectiones  sic ;  id  est,  ita  legitur :  primum  de  psalmis, 
ubicumque  de  passione  dixit;  legitur  et  de  apostolo  sive  de 
epistolis  apostolorum,  vel  de  actionibus,  ubicumque  de  passione 
Domini  dixerunt,  nee  non  et  de  evangeliis  leguntur  loca,  ubi 
patitur ;  item  legitur  de  prophetis  ubi  passurum  Dominum 
dixerunt;  item  legitur  de  evangeliis  ubi  passionem  dicit,  Ac 
sic  ab  hora  sexta  usque  ad  horam  nonam  semper  sic  leguntur 
lectiones  aut  dicuntur  ymni,  ut  ostendatur  omni  populo  quia 
quicquid  dixerunt  prophetae  futurum  de  passione  Domini, 
ostendatur  tam  per  evangelia  quam  etiam  per  apostolorum 
scripturas  factum  esse.  Et  sic  per  illas  tres  horas  docetur 
populus  omnis  nichil  factum  esse  quod  non  prius  dictum  sit, 
et  nihil  dictum  esse  ^'' quod  non  totum  completum  sit.  Semper 
autem  interponuntur  orationes,  quae  orationes  et  ipsae  aptae 
diei  sunt.  Ad  singulas  autem  lectiones  et  orationes  tantus 
afiectus  et  gemitus  totius  populi  est  ut  mirum  sit ;  nam  nullus 
est  neque  major  neque  minor,  qui  in  ilia  die  illis  tribus  horis 
tantum  ploret  quantum  nee  extimari  potest,  Dominum  pro  nobis 
ea  passum  fuisse. 

Post  hoc  cum  coeperit  se  jam  hora  nona  facere,  legitur  jam 
ille  locus  de  evangelio  cata  Johannem,  ubi  reddidit  spiricum. 
Quo  lecto,  jam  fit  oratio  et  missa, 

(i)  esset  cod. 
^  Per  alterum  is  repeated  twice  in  the  manuscript. 


512  APPENDIX. 


(e)  Evening  Offices. 

At  ubi  autem  missa  facta  f uerit  de  ante  Cruce,  statim  omnia  "' 
in  ecclesia  majore  ad  Martyrium  aguntur  ea  quae  per  ipsa 
septimana  de  hora  noua,  qua  ad  Martyrium  convenitur,  consue- 
verunt  agi  usque  ad  sero  per  ipsa  septimana.  Missa  autem 
facta  de  Martyrium  venitur  ad  Anastase ;  et  ibi  cum  ventum 
fuerit,  legitur  ille  locus  de  evangelio,  ubi  petit  corpus  Domini 
Joseph  a  Pilato  [et]  ponet  illud  in  sepulcro  novo.  Hoc  autem 
lecto,  fit  oratio,  benedicuntur  cathecumini ;  sic  fit  missa. 

Ipsa  autem  die  non  mittitur  vox  ut  pervigiletur  ad  Anastase, 
quoniam  scit  populum  fatigatum  esse ;  sed  consuetudo  est  ut 
pervigiletur  ibi.  Ac  sic  qui  vult  de  populo,  immo  qui  possunt, 
vigilant ;  qui  autem  non  possunt,  non  vigilant  ibi  usque  in  mane. 
Clerici  autem  vigilant  ibi,  id  est  qui  aut  fortiores  sunt,  aut 
juveniores  :  et  tota  nocte  dicuntur  ibi  ymni  et  antiphonae  usque 
ad  mane.  Maxima  autem  turba  pervigilant,  alii  de  sera,  alii  de 
media  nocte  qui  ut  possunt. 


8.   Vigil  of  Easter. 

Sabbato  autem  alia  die  juxta  consuetudinem  fit  ad  tertia ; 
item  fit  ad  sexta :  ad  nonam  autem  jam  non  fit  sabbato,  sed 
parantur  vigiliae  paschales  in  ecclesia  majore,  id  est  in  Mar- 
tyrium. Vigiliae  autem  paschales  sic  fiunt  quemadmodum  ad  nos. 
Hoc  solum  hie  amplius  fit  quod  infantes,  cum  baptidiati  fuerint 
et  vestiti,  quemadmodum  exient  de  fonte,  simul  cum  episcopo 
primum  ad  Anastase  ducuntur.  Intrat  episcopus  intro  cancellos 
Anastasis ;  dicitur  unus  ymnus ;  et  sic  facit  orationem  episcopus 
pro  eis,  et  sic  venit  ad  ecclesiam  majorem  cum  eis,  ubi  juxta 
consuetudinem  omnis  populus  vigilat.  Aguntur  ibi  quae  consue- 
tudinis  est  etiam  et  aput  nos,  et  facta  oblatione  fit  missa.  Et 
post  facta  missa  vigiliarum  in  ecclesia  majore,  statim  cum  ymnis 
venitur  ad  Anastase  ;  et  ibi  denuo  legitur  ille  locus  evangelii 
resurrectionis.      Fit   oratio ;    et   denuo   ofFeret    episcopus ;    sed 

(i)  omnes  cod. 


PEREGRINATIO   ETHERIA.S   (SILVIAE).  513 

totum  ad  momentum  fit  propter  populum,  ne  diutius  tardetur, 
et  sic  jam  dimittetur  populus.  Ea  autem  hora  fit  missa 
vigiliarum  ipsa  die,  qua  hora  et  aput  nos. 


9.  Octave  of  Easter. 

Sero  autem  illi  dies  paschales  sic  attenduntur  quemadmodum 
et  ad  nos,  et  ordine  suo  fiunt  missae  per  octo  dies  paschales, 
sicut  et  ubique  fit  per  Pascha  usque  ad  octavas.  Hie  autem 
ipse  ornatus  est  et  ipsa  compositio,  et  per  octo  dies  Paschae,  quae 
et  per  Epiphania,  tam  in  ecclesia  majore,  quam  ad  Anastase,  aut 
ad  Crucem,  vel  in  Eleona,  sed  et  in  Bethleem,  nee  non  etiam 
in  Lazariu,  vel  ubique,  quia  dies  paschales  sunt.  Proceditur 
autem  ipsa  die  dominica  prima  in  ecclesia  majore,  id  est  ad 
Martyrium^  et  secunda  feria,  et  tertia  feria,  ubi  ita  tamen,  ut 
semper  missa  facta  de  Martyrio,  ad  Anastase  veniatur  cum 
ymnis.  Quarta  feria  autem  in  Eleon[a]  proceditur  ;  quinta  feria 
ad  Anastase ;  sexta  feria  in  Syon ;  sabbato  ante  Cruce ;  domi- 
nica autem  die,  id  est  octavis,  denuo  in  ecclesia  majore,  id  est  ad 
Martyrium. 

Ipsis  autem  octo  diebus  paschalibus  cotidie  post  prandium 
episcopus  cum  omni  clero  et  omnibus  infantibus,  id  est  qui 
baptidiati  fuerint,  et  omnibus  qui  Aputactitae  sunt  viri  ac 
feminae,  nee  non  etiam  et  de  plebe  quanti  volunt,  in  Eleona 
ascendent.  Dicuntur  ymni,  fiunt  orationes,  tam  in  ecclesia 
quae  in  Eleona  est,  in  qua  est  spelunca,  in  qua  docebat  Jesus 
discipulos ;  tam  etiam  in  Imbomon,  id  est  in  eo  loco  de  quo 
Dominus  ascendit  in  caelis.  Et  posteaquam  dicti  fuerint  psalmi 
et  oratio  facta  fuerit,  inde  usque  ad  Anastase  cum  ymnis 
descenditur  hora  lucernae.     Hoc  per  totos  octo  dies  fit. 


10.   Vesper  Station  at  Slon  on  Easier  Sunday. 

Sane  dominica  die  per  Pascha,  post  missa  lucernarii  id  est  de 
Anastase,  omnis  populus  episcopum  cum  ymnis  in  Syon  ducet. 
Ubi  cum  ventum    fuerit,    dicuntur  ymni  apti  diei  et  loco,  fit 


514  APPENDIX. 

oratio,  et  legitur  ille  locus  de  evangelio,  ubi  eadem  die  Dominus 
in  eodem  loco,  ubi  ipsa  ecclesia  nunc  in  Syon  est,  clausis  ostiis, 
ingressus  est  discipulis ;  id  est  quando  tunc  unus  ex  discipulis 
ibi  '■'  non  erat,  id  est  Thomas,  qua  reversus  est,  et  dicentibus  ei 
aliis  apostolis,  quia  Dominum  vidissent,  ille  dixit:  "Non  credo, 
nisi  videro."  Hoc  lecto,  fit  denuo  oratio  ;  benedicuntur  cathe- 
cumini,  item  fideles,  et  revertuntur  unusquisque  ad  domum  suam 
sera,  hora  forsitan  noctis  secunda. 


11.  Sunday  after  Easter. 

Item  octavis  Paschae,  id  est  die  dominica,  statim  post  sexta 
omnis  populus  cum  episcopo  ad  Eleona  ascendit.  Primum  in 
ecclesia  quae  ibi  est  aliquandiu  sedetur ;  dicuntur  ymni,  dicuntur 
antiphonae  aptae  diei  et  loco ;  fiunt  orationes  similiter  aptae 
diei  et  loco.  Denuo  inde  cum  ymnis  itur  in  Imbomon  susu 
similiter,  et  ibi  ea  aguntur  quae  et  illic.  Et  cum  coeperit  hora 
esse,  jam  omnis  populus  et  omnes  Aputactitae  deducunt  epis- 
copum  cum  ymnis  usque  ad  Anastase.  Ea  autem  hora  per- 
venitur  ad  Anastase,  qua  lucernarium  fieri  solet.  Pit  ergo 
lucernarium  tarn  ad  Anastase  quam  ad  Crucem ;  et  inde  omnis 
populus  usque  ad  unum  cum  ymnis  ducunt  episcopum  usque  ad 
Syon.  Ubi  cum  ventum  fuerit,  simihter  dicuntur  ymni  apti 
loco  et  diei ;  legitur  denuo  et  ille  locus  de  evangelio,  ubi  octavis 
Paschae  ingressus  est  Dominus,  ubi  erant  discipuli,  et  arguet 
Thomam,  quare  incredulus  fuisset,  Et  tunc  omnis  ipsa  lectio 
per  legitur  ;  postmodum  fit  oratio  ;  benedictis  [tam]  cathecuminis 
quam  fidelibus,  juxta  consuetudinem  revertuntur  unusquisque 
ad  domum  suam,  similiter  ut  die  dominica  Pascliae,  hora  noctis 
secunda. 

(i)  ubi  cod. 


PEREGRIN ATIO  ETHERIAE  (SILVIAE).         515 

VI. 

Festivals  of  Whitsuntidb. 

1.  Eastertide. 

A  Pascha  autem  usque  ad  Quinquagesima,  id  est  Pentecosten, 
hie  penitus  nemo  jejunat,  nee  ipsi  Aputactitae  qui  sunt.  Nam 
semper  ipsos  dies  sicut  toto  anno,  ita  ad  Anastase,  de  pullo 
primo  usque  ad  mane  consuetudinaria  aguntur ;  similiter  et  ad 
sexta  et  ad  lueernare.  Dominicis  autem  diebus  semper  in 
Martyrio,  id  est  in  ecclesia  majore,  proceditur  juxta  consuetu- 
dinem ;  et  inde  itur  ad  Anastase  cum  ymnis.  Quarta  feria 
autem  et  sexta  feria,  quoniam  ipsis  diebus  penitus  nemo  jejunat, 
in  Syon  proceditur,  sed  mane  ;  lit  missa  ordine  suo. 

2.   The  Ascension. — Festival  at  BetJilehem. 

Die  autem ''^  Quadragesimarum  post  Pascha,  id  est  quinta 
feria,  pridie  omnes  post  sexta,  id  est  quarta  feria,  in  Bethleem 
vadunt  propter  vigilias  celebrandas.  Fiunt  autem  vigiliae  iu 
ecclesia  in  Bethleem,  in  qua  ecclesia  spelunca  est  ubi  natus  est 
DomLnus.  Alia  die  autem,  id  est  quinta  feria  Quadragesimarum 
celebratur  missa  ordine  suo,  ita  ut  et  presbyteri  et  episcopus 
praedicent,  dicentes  apte  diei  et  loco ;  et  postmodum  sera 
revertuntur  unusquisque  in  Jerusolima. 

3.  WIdtsunday. — (a)  Morning  Station. 

Quinquagesimarum  autem  die,  id  est  dominiea,  qua  die 
maximus  labor  est  populo,  aguntur  omnia  sic  de  pullo  quidem 
primo  juxta  consuetudinem :  vigilatur  in  Anastase,  ut  legat 
episcopus  locum  ilium  evangelii  qui  semper  dominiea  die  legitur, 
id   est   resurrectionem    Domini,   et  postmodum    ea    aguntur  in 

(i)  eadem  cod. 


516  APPENDIX. 

Anastase  quae  consuetudinaria  sunt,  sicut  toto  anno.  Cum 
autem  mane  factum  fuerit,  procedit  omnis  populus  in  ecclesia 
majore,  id  est  ad  Marty rium ;  aguntur  etiam  omnia  quae 
consuetudinaria  sunt  agi;  praedicant  presbyteri,  postmodum 
episcopus ;  aguntur  omnia  legitima,  id  est  ofFertur  juxta  con- 
suetudinem  qua  dominica  die  consuevit  fieri ;  sed  eadem  adcele- 
ratur  missa  in  Martyrium,  ut  ante  hora  tertia  fiat. 


(h)  Station  at  Sion. 

Quemadmodum  enim  missa  facta  fuerit  ad  Martyrium,  omnis 
populus  usque  ad  unum  cum  ymnis  ducent  episcopum  in  Syoa ; 
sed  [ut]  hora  tertia  plena  in  Syon  sint.  Ubi  cum  ventum  fuerit, 
legitur  ille  locus  de  Actus  apostolorum,  ubi  descendit  Spiritus, 
ut  omnes  linguae  intellegerent  quae  dicebantur;  postmodum 
fit  ordine  suo  missa.  Nam  presbyteri  de  hoc  ipsud  quod  lectum 
est,  quia  ipse  est  locus  in  Syon  ubi  modo  ecclesia  est,  ubi 
quondam  post  passionem  Domini  collecta  erat  multitudo  cum 
apostolis,  qua  hoc  factum  est,  ut  superius  diximus  legi  ibi  de 
Actibus  apostolorum.  Postmodum  fit  ordine  suo  missa  ;  offertur 
et  ibi  ;  et  jam  ut  diuiittatur  populus,  mittit  vocem  archidiaconus, 
et  dicet :  "  Hodie  statim  post  sexta  omnes  in  Eleona  parati  simus 
in  [Imjbomon." 


(c)  Station  at  the  Mount  of  Olives. 

Bevertitur  ergo  omnis  populus  unusquisque  in  domum  suam 
resumere  se,  et  statim  post  prandium  ascenditur  mons  Oliveti, 
id  est  in  Eleona,  unusquisque  quomodo  potest,  ita  ut  nullus 
christianus  remaneat  in  civitate,  qui  non  omnes  vadent.  Que- 
madmodum ergo  subitum  fuerit  in  monte  Oliveti,  id  est  in 
Eleona,  primum  itur  in  Imbomon,  id  est  in  eo  loco,  unde  ascendit 
Dominus  in  caelis  ;  et  ibi  sedet  episcopus  et  presbyteri,  sed  et 
omnis  populus.  Leguntur  ibi  lectiones,  dicuntur  interpositi 
ymni,  dicuntur  et  antiphonae  aptae  diei  ipsi  et  loco ;  orationes 
etiam  quae  interponuntur  semper  tales  pronuntiationes  habent, 


PEEEGKINATIO   ETHERIAE   (SILVIAE).  517 

ut  et  diei  et  loco  couveniunt ;  legitur  etiam  et  ille  locus  de 
evangeiio,  ubi  dicit  de  ascensu  Domini ;  legitur  et  denuo  de 
Actus  apostoloi'um  ubi  dicit  de  ascensu  Domini  in  caelis  post 
resurrectionem.  Cum  autem  hoc  factum  fuerit,  benedicuntur 
cathecumini,  sicfideles;  et  hora  jam  nona  descenditur  inde,  et 
cum  ymnis  itur  ad  illam  ecclesiam,  quae  et  ipsa  in  Eleona  est, 
id  est  in  qua  spelunca  sedens  docebat  Dominus  apostolos.  Ibi 
autem  cum  ventum  fuerit,  jam  est  hora  plus  decima;  fit  ibi 
lucernare,  fit  oratio,  benedicuntur  cathecumini,  et  sic  fideles. 


(d)  Night  Procession. 

Et  jam  inde  descenditur  cum  ymnis  omnis  populus  usque  ad 
unum  toti  cum  episcopo,  ymnos  dicentes  vel  antiphonas  aptas 
diei  ipsi ;  sic  venitur  lente  et  lente  usque  ad  Martyrium.  Cum 
autem  pervenitur  ad  portam  civitatis,  jam  nox  est,  et  occurrent 
candelae  ecclesiasticae  vel  ducentae,  propter  populo.  De  porta 
autem,  quoniam  satis  est  usque  ad  ecclesia  majore,  id  est  ad 
Martirium,  porro  hora  noctis  forsitan  secunda  pervenitur ; 
quia  lente  et  lente  itur  totum,  pro  populo,  ne  fatigentur 
pedibus.  Et  apertis  balvis  majoribus,  quae  sunt  de  quintana 
parte,  omnis  populus  intrat  in  Martyrium  cum  ymnis  et  epis- 
copo. Ingressi  autem  in  ecclesia,  dicuntur  ymni,  fit  oratio,  bene- 
dicuntur cathecumini  et  sic  fideles,  et  inde  denuo  cum  ymnis 
itur  ad  Anastase.  Similiter  ad  Anastase  cum  ventum  fuerit, 
dicuntur  ymni  seu  antiphonae,  fit  oratio,  benedicuntur  cathe- 
cumini, sic  fideles  ;  similiter  fit  et '''  ad  Crucem.  Et  denuo  inde 
omnis  populus  christianus  usque  ad  unum  cum  ymnis  ducunt 
episcopum  usque  ad  Syon.  Ubi  cum  ventum  fuerit,  leguntur 
lectiones  aptae,  dicuntur  psalmi  vel  antiphonae,  fit  oratio, 
benedicuntur  cathecumini,  et  sic  fideles,  et  fit  missa.  Missa 
autem  facta  accedunt  omnes  ad  manum  episcopi,  et  sic  rever- 
tuntur  unusquisque  ad  domum  suam  hora  noctis  forsitan 
media. 

Ac  sic  ergo  maximus  labor  in  ea  die  suffertur ;  quoniam  de 
pullo  prime  yigilatum  est  ad  Anastase,   et  inde   per   tota   die 

(i)  fiet  cod. 


518  APPENDIX. 

nunquam  cessatum  est ;  et  sic  omnia  quae  celebrantur  protra- 
huntur,  tit  nocte  media  post  missa  quae  facta  fuerit  in  Syon 
omnes  ad  domos  suas  revertantur. 


4.  Resumption  of  the  Ordinary  Service. 

Jam  autem  de  alia  die  Quinquagesimarum  omnes  jejunant 
juxta  consuetudinem  sicut  toto  anno,  qui  prout  potest,  excepta 
die  sabbati  et  dominica,  qua  nunquam  jejunatur  in  hisdem  locis. 
Etiam  postmodum  ceteris  diebus  ita  singula  aguntur  ut  toto 
anno ;  id  est  semper  de  pullo  primo  ad  Anastase  vigiletur. 
Nam  si  dominica  dies  est,  primum  leget  de  pullo  primo  episcopus 
evangelium  juxta  consuetudinem  intro  Anastase  locum  resur- 
rectionis  Domini,  qui  semper  dominica  die  legitur ;  et  post- 
modu[m]  ymni  seu  antiphonae  usque  ad  lucem  dicuntur  in 
Anastase.  Si  autem  dominica  dies  non  est,  tantum  quod 
ymni  vel  antiphonae  similiter  de  pullo  primo  usque  ad  lucem 
dicuntur  in  Anastase.  Aputactitae  omnes  vadent;  de  plebe 
autem,  qui  quomodo  possunt,  vadent ;  clerici  autem  cotidie 
vicibus  vadent.  Clerici  autem  de  pullo  primo,  episcopus 
autem  albescente  vadet  semper,  ut  missa  fiat  matutina  cum 
omnibus  clericis,  excepta  dominica  die  :  quia  necesse  est  ilium 
de  pullo  primo  ire,  ut  evangelium  legat  in  Anastase.  Denuo 
ad  horam  sextam  aguntur  quae  consuetudinaria  sunt  in 
Anastase  ;  similiter  et  ad  nona,  similiter  et  ad  lucernare 
juxta  consuetudinem  quam  consuevit  toto  anno  fieri.  Quarta 
autem  et  sexta  feria  semper  nona  in  Syon  fit  juxta  consuetu- 
dinem. 


VII. 

Baptism. 

1.  The  Inscribing  of  the  Competents. 

Et  illud  etiam  scribere  debui  quemadmodum  docentur  hi 
qui  baptidiantur  per  Pascha.  Nam  qui  dat  nomen  suum, 
ante   diem  Quadragesimarum  dat,  et  omnium   nomina  annotat 


PEREGRINATIO   ETIIEEIAE  (SILVIAE).  519 

presbiter ;  hoc  est  ante  illas  octo  septimanas  quibus  dixi  hie 
attend!  Quadragesimas.  Cum  autem  annotaverit  omnium 
nomina  presbyter,  postmodum  alia  die  de  Quadragesimis,  id 
est  qua  inchoantur  octo  ebdomadae,  ponitur  episcopo  cathedra 
media  ecclesia  majore,  id  est  ad  Martyrium ;  sedent  hinc  et 
inde  presbyteri  in  cathedris,  et  stant  clerici  omnes.  Et  sic 
adducuntur  unus  et  unus  competens ;  si  viri  sunt,  cum 
patribus  suis  veniunt ;  si  autem  feminae,  cum  matribus  suis. 
Et  sic  singulariter  interrogat  episcopus  vicinos  ejus  qui  intravit, 
dicens:  "Si  bonae  vitae  est  hie,  si  parentibus  deferet,  si 
ebriacus  non  est  aut  vanus,"  et  singula  vitia,  quae  sunt  tamen 
graviora  in  homine,  requiret ;  ut  si  probaverit  sine  reprehen- 
sione  esse  de  his  omnibus  quibus  requisivit  praesentibus 
testibus,  annotat  ipse  manu  sua  nomen  illius.  Si  autem  in 
aliquo  accusatur,  jubet  ilium  foras  exire,  dicens:  "Emendet 
se,  et  cum  emendaverit  se,  tun[c]  accedet  ad  lavacrum."  Sic  de 
viris,  sic  de  mulieribus  requirens  dicit.  Si  quis  autem  peregrinus 
est,  nisi  testimonia  habuerit  qui  eum  noverint,  non  tarn  facile 
accedet  ad  baptismum. 


2.  Preparation  for  Baptism, — CalecMsings. 

Hoc  autem,  dominae  sorores,  ne  extimaretis  sine  ratione 
fieri,  seribere  debui.  Consuetudo  est  enim  hie  talis,  ut  qui 
accedunt  ad  baptismum  per  ipsos  dies  quadraginta  quibus 
jejunatur,  primum  mature  a  clericis  exorcizentur,  mox  missa 
facta  fuerit  de  Anastase  matutina.  Et  statim  ponitur 
cathedra  episcopo  ad  Martyrium  in  ecclesia  majore,  et  sedent 
omnes  in  giro  prope  episcojDO  qui  baptidiandi  sunt,  tam  viri 
quam  mulieres ;  etiam  loco  stant  patres  vel  matres,  nee  non 
etiam  qui  volunt  audire  de  plebe  omnes  intrant  et  sedent 
sed  fideles.  Cathecuminus  autem  ibi  non  intrat  tunc  qua 
episcopus  docet  illos  legem.  Id  est  sic  inchoans  a  Genese  per 
illos  dies  quadraginta  percurret  omnes  Scripturas,  primum 
exponens  carnaliter,  et  sic  illud  solvet  spiritualiter.     Nee  non 


520  APPENDIX. 

etiam  et  de  resurrectione,  similiter  et  de  fide  omnia  docentur 
per  illos  dies.     Hoc  autem  cathecisis  appellatur. 


3.   "  Traditio"  of  the  Creed. 

Et  jam  quando  completae  fuerint  septimanae  quinque  a 
quo  docentur,  tunc  accipient  simbolum.  Cujus  simboli  ratio- 
nem,  similiter  sicut  omnium  Scripturarum  ratione  exponet  eis, 
singulorum  sermonum  primum  carnaliter,  et  sic  spiritualiter ; 
ita  et  simbolum  exponet.  Ac  sic  est  ut  in  hisdem  locis  omnes 
fi deles  sequantur  Scripturas  quando  leguntur  in  ecclesia,  quia 
omnes  docentur  per  illos  dies  quadraginta,  id  est  ab  hora  prima 
usque  ad  horam  tertiam,  quoniam  per  tres  horas  fit  cathecisin. 
Deus  autem  scit,  dominae  sorores,  quoniam  majores  voces  sunt 
fidelium,  qui  ad  audiendum  intrant  in  cathecisen  ad  ea  quae 
dicuntur  vel  exponuntur  per  episcopum,  quam  quando  sedet 
et  praedicat  in  ecclesia,  ad  singula  quae  taliter  exponuntui*. 
Missa  autem  facta  cathecisis  hora  jam  tertia,  statun  inde 
cum  ymnis  ducitur  episcopus  ad  Anastase,  et  fit  missa  ad 
tertia ;  ac  sic  tribus  horis  docentur  ad  die  per  septimanas 
septem.  Octava  enim  septimana  Quadragesimarum,  id  est 
quae  appellatur  septimana  major,  jam  non  vacat  eos  doceri  ut 
impleantur  ea  quae  superius  sunt. 


4.  "  Beddiiio"  [Beciiation]  of  the  Creed, 

Cum  autem  jam  transierint  septem  septimanae,  superat  ilia 
una  septimana  paschalis  quam  hie  appellant  septimana  major. 
Jam  tunc  venit  episcopus  mane  in  ecclesia  majore  ad  Martyrium  ; 
retro  in  absida  post  altarium  ponitur  cathedra  episcopo,  et 
ibi  unus  et  unus  vadet,  vir  "^  cum  patre  suo,  aut  mulier  cum 
matre  sua,  et  reddet  simbolum  episcopo.  Reddito  autem  sim- 
bolo  episcopo,  alloquitur  omnes  episcopus,  et  dicet :  "  Per  istas '"' 
septem   septimanas    legem   omnem   edocti    estis   Scripturarum ; 

(i)  viri  cod.  (ii)  istos  cod. 


PEREGEINATIO   ETHERIAE   (sILVIAE).  521 

nec  non  etiam  de  fide  audistis  ;  audistis  etiam  et  de  resurrec- 
tione  carnis,  sed  et  singuli  omnem  rationem,  ut  potuistis  tamen 
adhuc  catecumini  audire;  verbum  autem  quae  sunt  mysterii 
altioris,  id  est  ipsius  baptismi,  qui  adhuc  cathecumini  audire 
non  potestis;  et  ne  extimetis  aliquid  sine  ratione  fieri,  cum  in 
nomine  Dei  baptidiati  fueritis,  per  octo  dies  paschales,  post 
missa  facta  de  ecclesia,  in  Anastase  audietis.  Qui  adhuc 
cathecumini  estis,  misteria  Dei  secretiora  dici  vobis  non  pos- 
sunt." 


5.  Mystic  CatecMsings. 

Post  autem  venerint  dies  Paschae,  per  illos  octo  dies,  id 
est  a  Pascha  usque  ad  octavas,  quemadmodum  missa  facta  fuerit 
de  ecclesia  et  itur  cum  ymnis  ad  Anastase,  mox  fit  oratio, 
benedicuntur  fideles,  et  stat  episcopus  incumbens  in  cancello 
interiore,  qui  est  in  spelunca  Anastasis,  et  exponet  omnia  quae 
aguntur  in  baptismo.  Ilia  enim  hora  cathecuminus  nullus 
accedet  ad  Anastase :  tantum  neofiti  et  fideles  qui  volunt 
audire  misteria,  in  Anastase  intrant ;  clauduntur  autem  ostia 
ne  qui  cathecuminus  se  dirigat.  Disputante  autem  epis- 
copo  singula  et  narrante,  tantae  voces  sunt  collaudantium  ut 
porro  foras  ecclesia  audiantur  voces  eorum.  Yere  enim  ita 
misteria  omnia  absolvent  ut  nullus  non  possit  commoveri  ad  ea 
quae  audit  sic  exponi. 

Et  quoniam  in  ea  provincia  pars  populi  et  grece  et  siriste 
novit,  pars  etiam  alia  per  se  grece,  aliqua  etiam  pars  tantum 
siriste ;  itaque  quoniam  episcopus,  licet  siriste  noverit  tamen 
semper  grece  loquitur  et  numquam  siriste,  itaque  ergo  stat 
semper  presbyter,  qui,  episcopo  grece  dicente,  siriste  interpre- 
tatur,  ut  omnes  audiant  quae  exponuntur ;  lectiones  etiam, 
quaecumque  in  ecclesia  leguntur,  quia  necesse  est  grece  legi, 
semper  stat  qui  siriste  interpretatur,  propter  populum,  ut  semper 
discant.  Sane  quicumque  hie  latini  sunt,  id  est  qui  nec  siriste 
nec  grece  noverunt,  ne  contristentur,  et  ipsis  exponitur  eis, 
quia  sunt  alii  fratres  et  sorores  grec[ol]atini,  qui  latine  exponunt 
eis.     Illud   autem   hie   ante   omnia   valde   gratum  fit  et  valde 


522  APPENDIX. 

admirabilc,  ufc  semper  tarn  ymni  quam  antiphonae  et  lectiones, 
nee  non  etiam  et  orationes  quas  dicet  episcopus,  tales  pronuntia- 
tiones  habeant,  ut  et  diei  qui  celebratur,  et  loco  in  quo  agitur, 
aptae  et  convenientes  sunt  semper. 


VIII. 
Dedication  of  Churches. 

Item  dies  Enceniarum  appellantur,  quando  sancta  eoclesia 
quae  in  Golgotha  est,  quam  Martyrium  vocant,  consecrata  est 
Deo,  sed  et  sancta  ecclesia,  quae  est  ad  Anastase,  id  est  in  eo 
loco  ubi  Dominus  resurrexit  post  passionem,  ea  die  et  ipsa 
consecrata  est  Deo.  Harum  ergo  ecclesiarum  sanctarum  encenia 
cum  summo  honore  celebi-antur,  quoniam  crux  Domini  inventa 
est  ipsa  die.  Et  ideo  propter  hoc  ita  ordinatum  est,  ut  quando 
primum  sanctae  ecclesiae  suprascriptae  consecrabantur,  ea  dies 
esset  qua  crux  Domini  fuerat  inventa,  ut  simul  omni  laetitia 
eadem  die  celebrarentur.  Et  hoc  per  Scripturas  sanctas  inveni- 
tur,  quod  ea  dies  sit  enceniarum,  qua  et  sanctus  Salomon, 
consummata  domo  Dei  quam  aedificaverat,  steterit  ante  altarium 
Dei  et  oraverit,  sicut  scriptum  est  in  libris  Paralipomenon. 

Hi  ergo  dies  Enceniarum  cum  venerint,  octo  diebus  at- 
tenduntur.  Nam  ante  plurimos  dies  incipiunt  se  undique 
colligere  ;  ubi  non  solum  monachorum  vel  [Aputjacticorum  <''  de 
diversis  provinciis,  id  est  tam  de  Mesopotamia  vel  Syria,  vel  de 
Egypto  aut  Thebaida,  ubi  plurimi  monazontes  sunt,  sed  et 
de  diversis  omnibus  locis  vel  provinciis  ;  nullus  est  enim  qui  non 
se  eadem  die  in  Jerusolima  tendat  ad  tantam  laetitiam  et  tam 
honorabiles  dies  ;  saeculares  autem  tam  viri  quam  feminae  fideli 
animo  propter  diem  sanctum  similiter  se  de  '"*  omnibus  provinciis 
isdem  diebus  Jerusolima  colligunt.  Episcopi  autem,  quando 
parvi  fuerint,  hisdem  diebus  Jerusolima  plus  quadraginta  aut 
quinquaginta  sunt ;    et  cum  illis  veniunt  multi  clerici  sui.     Et 


(i)  actito  cod. 
(ii)  sed  et  cod. 


PEEEGEINATIO  ETHEEIAE  (SILVIAE).  523 

quid  plura  ?  putat  se  maximum  peccatum  incurrisse,  qui  in  his- 
dem  diebus  tantae  sollemnitati  inter  non  fuerit ;  si  tamen  nulla 
necessitas  contraria  fuerit,  quae  hominem  a  bono  proposito  retinet. 
His  ergo  diebus  Enceniarum  ipse  ornatus  omnium  ecclesiarum 
est  qui  et  per  Pascha  vel  per  Epiphania ;  et  ita  per  singulos  dies 
diversis  locis  Sanctis  proceditur  ut  per  Pascha  vel  Epiphania. 
ISTam  prima  et  secunda  die  in  ecclesia  majore  quae  appellatur 
Martyrium  proceditur.  Item  tertia  die  in  Eleona,  id  est  in 
ecclesia  quae  est  in  ipso  monte  a  quo  ascendit  Dominus  in  caelis 
post  passionem,  intra  qua  ecclesia  est  spelunca  ilia  in  qua  docebat 
Dominus  apostolos  in  monte  Oliveti.     Quarta  autem  die. 


6. 


THE   CANONS   OP   HIPPOLYTUS. 

The  "Canons  of  Hippolytus  "  are  not  known  to  us  in  the  original  Greek 
text,  but  only  through  Arabic  and  Ethiopic  translations  of  a  Coptic 
version  of  the  Greek  original.  Moreover,  these  translations  have  reached 
us  only  in  manuscripts  of  the  thirteenth  century  at  earliest.  The  late 
M^'  Haneberg,  Bishop  of  Spires,  prepared  the  Latin  version,  which  I 
give  here.  We  see  thus  that  there  are  several  intermediaries  between  us 
and  the  original  text.  There  is  reason  to  believe  also  that,  apart  fi-om 
accidents  of  transcription  and  translation,  we  have  more  than  one  instance 
of  interpolation.  Taken  as  a  whole,  however,  this  collection  of  liturgical 
and  disciphnary  prescriptions  belongs  certainly  to  a  date  anterior  to  the 
fourth  century,  and  there  is  nothing  to  hinder  us  from  assigning  it  to  the 
time  of  Hippolytus  himself. 

I  have  thought  it  well  to  reproduce  the  text  here,  although  it  has  been 
twice  published,  once  by  Haneberg,  in  1870,  and  again  by  Herr  Achehs, 
in  1891.^  Too  much  attention  cannot  be  given  to  such  an  important 
document.  In  the  learned  treatise  which  Achelis  lias  prefixed  to  his 
edition,  he  has  discussed  the  majority  of  the  questions  which  the  Canons 
of  Hippolytus  have  raised,  but  there  is  stiU  much  to  be  done. 

Herr  Achelis  has  re-edited  Haneberg's  version,  omitting  a  long  homi- 
letical  passage,  which  was  evidently  interpolated,  and  changing  the  order 
of  the  chapters.  These  are  not  arbitrary  modifications,  but  are  based  on 
an  ancient  recension  of  the  Canons  of  Hippolytus  in  the  Canons  Uccle- 
siastical  of  Egypt,  of  which  we  possess  a  Coptic  version. ^  The  latter  text, 
which  is  prior  to  the  Apostolic  Constitutions,  so  long  known  to  the  world, 
that  is,  from  the  end  of  the  fourth  centmy,  implies  a  recension  of  the  Canons 

^  Texte  und  Untersucliungen,  vol.  vi.,  fasc.  4,  p.  38,  et  seq.  Cf.  Bulletin 
Critique,  1891,  p.  41. 

*  German  version  in  the  edition  of  Achelis. 


CANONES   HIPPOLYTI.  525 

of  Hippolytus,  where,  in  the  second  part,  at  least,  they  were  arranged 
in  a  different  order. 

I  have  followed  Ilerr  Achelis  in  his  division  into  paragraphs,  but  I 
have  been  less  lavish  than  he  in  the  use  of  brackets  to  indicate  inter- 
polated passages.  This  is  not  because  I  consider  the  document  as 
authentic  in  all  its  parts,  but  because  the  assignment  of  these  parts  seems 
to  me  to  be  a  difEcult  matter.  I  have  no  doubt  that  the  new  edition  of 
the  works  of  St.  Hippolytus  which  Herr  Achelis  is  preparing  ^  will  throw 
additional  hght  on  this  delicate  point.  It  is  owing,  indeed,  to  this 
uncertainty  that  I  have  made  so  little  use  of  the  Canons  of  Hippolytus 
in  this  new  edition  of  the  present  work. 


Canones  Hippolyti. 

1.  Ante  omnia  nobis  disserendum  est  de  fide  sacra  sana, 
quae  est  de  domino  nostro  Jesu  Christo  filio  Dei  vivi.  Posui- 
mus  ergo  id  in  fide  contentique  in  omni  patientia. — 2.  [Itaque 
profitemur  jure  Trinitatem  quae  est  omnino  aequalis  in  honore, 
esse  aequalem  in  gloria  neque  esse  ipsi  initium  neque  finem.] — 
3.  Verbum  est  filius  Dei,  qui  est  creator  omnis  creaturae, 
visibilis  et  invisibilis. — 4.  Hoc  statuimus  unanimi  contra  istos 
perditos  homines  qui  de  verbo  Dei  nefaria  edixerunt;  sicut 
locutus  est  de  talibus  dominus  noster  Jesus  Christus. — 5.  Ideo 
multo  magis  nos  arta  unione  in  virtute  Dei  conjuncti  sepa- 
ravimus  illos  quoniam  non  consentiunt  Ecclesiae  in  Deo,  neque 
nobiscum  sunt,  qui  sumus  discipuli  scripturarum.  Ideoque 
separavimus  illos  ab  Ecclesia  et  causam  eorum  Deo  commenda- 
vimus,  nos  qui  judicabimus  creaturam  in  justitia. — 6.  Eos 
autem  qui  ignorant,  de  eo  certiores  facimus  sine  invidia,  ne 
in  mortem  malam  decidant  sicut  haeretici,  sed  vitam  aeternam 
mereantur,  et  ut  doceant  filios  posterosque  banc  unicam 
fidem. 

7.  Episcopus  eligatur  ex  omni  populo.  Sedatus  sit,  sicut 
de  illo  in  apostolo  scriptum  est. — 8.    In  ea  autem  hebdomade, 


*  Vol.  i.,  which  is  all  that  has  yet  appeared,  does  not  contain  the 
Canons. 

2  M 


526  APPENDIX. 

in  qua  ordinatur,  dicat  populus ;  "  Noa  eligimus  eum." — 9. 
Deinde  silentio  facto  in  toto  grege  post  iiofxaXoyrjcnv,  omnes  pro 
eo  orent  dicentes :  "  O  Deus,  corrobora  hunc  quern  nobis  prae- 
parasti," — 10.  Deinde  eligatur  unus  ex  episcopis  et  presbyteris, 
qui  manum  capiti  ejus  imponat  et  oret,  dicens  : — 11.  "O  Deus 
pater  domini  nostri  Jesu  Christi,  pater  misericordiarum  et 
Deus  totius  consolationis,  qui  habitat  in  altis  et  humilia  respi- 
cit,  qui  novit  omnia  antequam  fiant ; — 12.  tu  qui  constituisti 
fines  Ecclesiae,  cujus  imperio  fit  ut  ex  Adamo  perseveret  genus 
justum,  ratione  hujus  episcopi  qui  est  magnus  Abraham,  qui 
praelaturas  et  principatus  constituit; — 13.  respice  super  N. 
servum  tuum,  tribuens  virtutem  tuam  et  spiritum  efficacem 
quern  tribuisti  Sanctis  apostolis  per  dominum  nostrum  Jesum 
Christum  filium  tuum  unicum,  illis  qui  fundaverunt  Ecclesiam 
in  omni  loco  ad  honorem  et  gloriam  nominis  tui  sancti. — 14. 
Quia  tu  cognovisti  cor  uniuscuj usque,  concede  illi  ut  ijise  sine 
peccato  videat  populum  tuum,  ut  mereatur  pascere  gregem  tuum 
magnum  sacrum. — 15.  Efiice  etiam  ut  mores  ejus  sint  superiores 
omni  populo  sine  ulla  declinatione. — 16.  Effice  etiam  ut  propter 
praestantiam  illi  ab  omnibus  invideatur,  et  accipe  orationes 
ejus  et  oblationes  ejus  quas  tibi  ofleret  die  noctuque  et  sint 
tibi  odor  suavis. — 17.  Tribue  etiam  illi,  o  Domine,  episcopatum 
et  spiritum  clementem  et  potestatem  ad  remittenda  peccata  ;— 
18.  et  tribue  illi  facultatem  ad  dissolvenda  omnia  vincula 
iniquitatis  daemonum  et  ad  sanandos  omnes  morbos,  et  contere 
Satanam  sub  pedibus  ejus  velociter.  Per  dominum  nostrum 
Jesum  Christum,  per  quem  tibi  gloria  cum  ipso  et  Spiritu  sancto 
in  saecula  saeculorum.     Amen." 

19.  Post  haec  convertant  se  omnes  ad  eum,  osculantes  eum 
in  pace,  quia  ille  hoc  meretur. — 20.  Diaconus  autem  afierat 
oblationes,  et  ille  qui  fact  us  est  episcopus,  imponat  manum 
super  oblationibus  una  cum  presbyteris,  dicens : — 21.  'O  Kvpto? 
fjLeTa-n-dvTwv. — 22.  Respondeat  populus:  "Et  cum  spiritu  tuo." 
— 23.  Dicat :  "Arw  vfx<2v  ras  «apStas. — 24.  Respondeat  populus : 
"E-^o/xcv  Trpos  Tov  Kvptoi'. — 25.  Evp^aptcrTijcrco/Aev  t<3  Kvptw. — 
26.  Et  respondeat :  "Aftov  koI  SUaiov,  [quod  significat :  Dig- 
num  est.] — 27.  Postea  autem  dicat  orationem  et  perficiat 
missam. 


CANONES   HIPPOLYTI.         "  527 

28.  Quod  si  adest  oleum,  oret  super  illud  hoc  modo ;  sin 
autem,  solummodo  illas  particulas. — 29.  Si  adsunt  primitiae 
quaedam  comestibilium  allatae,  oret  super  eas  et  benedicat 
fructibus  qui  ipsi  allati  sunt  pro  oratione  sua  et  singulae 
orationes  dicantur  super  singulis  rebus,  et  in  fine  singulai-um 
orationum  dicatur  :  "Gloi-ia  tibi,  Patri  et  Pilio  et  Spiritui 
sancto,  in  saecula  saeculorum.     Amen." 

30.  Si  autem  ordinatur  presbyter,  omnia  cum  eo  similiter 
agantur  ac  cum  episcopo,  nisi  quod  cathedrae  non  insideat. — 
31.  Etiam  eadem  oratio  super  eo  oretur  tota  ut  super  episcopo, 
cum  sola  exceptione  nominis  episcopatus. — 32,  Episcopus  in 
omnibus  rebus  aequiparetur  presby tero,  excepto  nomine  cathe- 
drae et  ordinatione,  quia  potestas  ordinandi  ipsi  non  tri- 
buitur. 

33.  Si  ordinatur  diaconus,  observentur  canones  singulares 
et  dicatur  haec  oratio  super  eum,  neque  tamen  ad  presbyteratum 
pertinet  sed  ad  diaconatum,  sicut  famulum  Dei.— 34.  Serviat 
autem  episcopo  et  presbyteris  in  omnibus  rebus,  neque  tantum- 
modo  missae  tempore,  sed  etiam  infirmis  illis  serviat  de  populo, 
quibus  nemo  adest, — 35.  certiorem  faciat  episcopum  ut  oret 
super  iis,  et  ut  illis  dispertiatur  quae  ipsis  opus  sunt,  pariterque 
etiam  hominibus  occulta  egestate  pressis. — 36.  Serviant  autem 
et  aliis  quorum  miserentur  episcopi,  ut  possint  donare  viduis, 
orbis  et  pauperibus. — 37.  Hoc  igitur  modo  omnia  officia  perfi- 
ciat.  Talis  revera  est  diaconus  ille  de  quo  Christus  dixit :  "Si 
quis  mihi  ministraverit  honorificabit  eum  Pater  mens." — 38. 
Episcopus  autem  manum  imponat  ei  et  hanc  orationem  dicat 
super  eum,  loquens  ; — 39.  "  O  Deus,  pater  domini  nostri  Jesu 
Christi,  rogamus  te  enixe  ut  effundas  Spiritum  tuum  sanctum 
super  servum  tuum  IST.  eumque  praepares  cum  illis  qui  tibi 
serviunt  secundum  tuum  beneplacitum  sicut  Stephanus, — 40. 
utque  illi  concedas  vim  vincendi  omnem  potestatem  dolosi  signo 
crucis  tuae  quo  ipse  signatur, — 41.  utque  concedas  mores  sine 
peccato  coram  omnibus  hominibus,  doctrinamque  pro  multis, 
qua  gentem  copiosam  in  ecclesia  sacra  ad  salutem  perducat 
sine  ullo  scandalo, — 42.  Accipe  omne  servitium  ejus  per  d.  n. 
J.  0.  per  quern  tibi  cum  Spiritu  sancto  sit  gloria  in  saecula 
saeculorum.     Amen." 


528  APPENDIX. 

43.  Quando  quis  dignus  est  qui  stet  coram  tribunal!  propter 
fidem  et  afficiatur  poena  propter  Christum,  postea  autem 
indulgentia  liber  dimittitur,  talis  postea  meretur  gradum 
presbyteralem  coram  Deo,  non  secundum  ordinationem  quae 
fit  ab  episcopoj  immo  confessio  est  ordinatio  ejus. — 44.  Quod 
si  vero  episcopus  fit,  ordinetur. — 45.  Si  quis  confessione  emissa 
tormentis  laesus  non  est,  dignua  est  presbyteratu ;  attamen 
ordinetur  per  episcopum. — 46.  Si  talis,  cum  servus  alicujus 
asset,  propter  Christum  cruciatus  pertulit,  talis  similiter  est 
presbyter  gregi. — 47.  Quamquam  enim  formam  presbyteratus 
non  acceperit,  tamen  spiritum  presbyteratus  adeptus  est.  Epis- 
copus igitur  omittat  orationis  partem  quae  ad  spiritum  sanctum 
pertinet. 

48.  Qui  constituitur  avayv<i)(TTrj<;  ornatus  sit  virtutibus  dia- 
coni,  neque  manus  ei  imponatur  primo,  sed  evangelium  ab 
episcopo  ipsi  pori-igatur.  —  49.  'YTroStaKovos  secundum  hunc 
ordinem. 

50.  Neque  ordinetur  caelebs,  si  est  sine  uxore,  nisi  postquam 
testimonium  pro  ipso  exibitum  sit  ad  contestandum  integritatem 
ejus  a  vicinis  ipsius,  ita  ut  certum  sit  eum  a  corruptione  alienum 
fuisse  eo  tempore  quo  ibi  habitabat.— 51.  Neque  alicui  impo- 
natur manus  tamquam  caelibi  (virgini)  nisi  quando  ad  maturam 
staturam  perductus  pro  fideli  habetur  et  testimonio  commen- 
datus  est. 

52.  'YTToStaKovos  et  d.vayvw(TT-r}<;  quando  soli  orant  consistant 
in  posteriore  parte ;  uVoSia/covos  autem  serviat  coram  homi- 
nibus. 

53.  Si  quis  petitionem  porrigit  quae  ad  ipsius  ordinationem 
pertinet,  quod  dicit :  "Nactus  sum  charisma  sanationis,"  non 
prius  ordinetur  quam  clarescat  ea  res. — 54.  Imprimis  inqui- 
rendum est  num  sanationes  quae  per  eum  fiunt  revera  a  Deo 
deriventur. 

55.  Presbyter  cujus  uxor  peperit  ne  segregetur.  —  56.  Si 
presbyter  abit  et  in  locis  ipsi  non  deputatis  habitare  vult,  clerus 
hujus  loci  ad  recipiendum  eundem  pronus  interrogent  episcopum 
cathedrae  ejus,  ne  forsitan  propter  aliquam  causam  in  fugam 
conversus  sit. — 57.  Quodsi  vero  urbs  ejus  nimium  distat,  exami- 
netur  si  est  discipulus,  attamen  caret  quod  presbyteros  decet. — 


CANONES   HIPrOLYTI,  529 

68.  Postea  in.  societatem  recipiatur  et  duplici  honore  afficiatur, 
neque  iterum  ordinetur. 

59.  Yiduis  propter  copiosas  orationes,  infirmorum  curam  et 
frequens  jejunium  praecipuus  (honor  tribuatur). 

60.  Illi  qui  ecclesiam  frequentant  eo  consilio  ut  inter 
christianos  recipiantur,  examinentur  omni  cum  perseverantia 
et  quam  ob  causam  suum  cultum  respuant,  ne  forte  intrent 
illudendi  causa. — 61.  Quod  si  vero  aliquis  in  fide  vera  advenerit, 
recipiatur  cum  gaudio  interrogeturque  de  opificio,  instruaturque 
per  diaconum  discatque  in  ecclesia  renuntiare  Satanae  et  pompae 
ejus  toti. — 62.  Hoc  autem  observetur  omni  tempore  quo  instrui- 
tur,  antequam  cetero  populo  adnumsretur. — 63.  Si  est  servus 
heri  idololatrae,  invito  hero  ne  baptizetur ;  contentus  sit  quod 
christianus  est. — 64.  Quodsi  moritur  necdum  ad  donum  admissus, 
a  cetero  grege  ne  separetur. — 65.  Omnis  artifex  noverit  sibi 
nullo  modo  licere  idolum  vel  aliquam  figuram  idololatricam 
eflimgere,  sive  sit  aurifaber,  sive  argentarius,  sive  pictor,  sive 
alius  generis  artifex. — 66.  Si  quis  autem  artifex  post  baptismum 
receptum  inveniatur  qui  ejusmodi  rem  confecerit,  exceptis  iis 
rebus  quae  ad  usum  hominum  pertinent,  excommunicetur  donee 
poenitentiam  agat. — 67.  Quicumque  fit  OearpLKO's  vel  gladiator  et 
qui  currit  vel  docet  voluptates  vel  ^  vel  ^  vel  Kwrjyo?  vel 
iTTTroSpo/Aos  (?),  vel  qui  cum  bestiis  pugnat  vel  idolorum  sacerdos, 
hi  omnes  non  admittmitur  ad  sermones  sacros  nisi  prius  ab  ilhs 
immundis  operibus  purgentur. — 68.  Post  quadraginta  dies  parti- 
cipes  fiunt  sermonis ;  si  digni  sunt,  etiam  ad  baptismum  admit- 
tantur.  Doctor  autem  Ecclesiae  de  his  rebus  referat. — 69. 
rpayu/xaTiKos,  qui  parvos  pueros  instruit,  si  aliam  artem  non  novit 
qua  victum  quaerat,  vituperet  quandocunque  in  iis  quos  instruit 
aliquid  apparet,  et  sincere  confiteatur  eoa  qui  a  gentibus  dii 
vocantur  daemones  esse,  dicatque  coram  illis  quotidie  :  "  Non 
est  Deus  nisi  Pater  et  Filius  et  Spiritus  sanctus." — 70.  Si  autem 
discipulos  omnes  docere  potest  magnam  partem  .  .  .,  vel  si  potest 
ulterius  progressus  docere  eos  fidem  veram,  hoc  illi  erit  merito. 
71.  Homo  qui  accepit  potestatem  occidendi  vel  miles  numquam 
recipiatur  omnino. — 72.  Qui  vero,  cum  essent  milites,  jussi  sunt 

*  Words  illegible. 


530  APPENDIX. 

pugnare,  cetei'um  autem  ab  omni  mala  loquola  abstiuuerunt 
neque  coronas  capitibus  imposuerunt,  omne  signum  autem  adepti 
sunt.  .  .  . — 73.  Omnis  autem  homo  qui  ad  gradum  praefecturae 
vel  praecedentiae  vel  potestatis  elevatus,  ornamento  justitiae 
quod  est  secundum  Evangelium  non  induitur,  hie  a  grege  segre- 
getur,  neve  episcopus  coram  illo  oret. — 74.  Christianas  ne  fiat 
propria  voluntate  miles  nisi  sit  coactus  a  duce.  Habeat  gladium, 
caveat  tamen  ne  criminis  sanguinis  efFusi  fiat  reus. — 75.  Si 
compertum  est  sanguinem  ab  eo  esse  efiusum,  a  participations 
raysteriorum  abstineat,  nisi  forte  singulari  conversione  morum 
cum  lacrimis  et  planctu  correctus  erit.  Attamen  ejus  donum 
ne  sit  fictum,  sed  cum  timore  Dei. — 76.  Fornicator  vel  qui 
questum  ex  fornicatione  quaerit,  vel  cinaedus,  imprimis  autem 
qui  mendacia  dicit,  deinde  omnis  socors  vel  otwi/io-rrys  vel  magus 
vel  astrologus,  hariolus,  somniorum  interpres,  praestigiator, 
concinator  qui  plebem  ad  turbas  seditionesque  commonet,  vel 
qui  phylacteria  conficit,  usurarius,  injuriosus  vel  amator  mundi, 
qui  juramentis  delectatur,  qualiacunque  sint  sacramenta,  qui 
ofiensiones  dat  hominibus  vel  foeneratur  vel  homines  contemuit 
vel  horas  diesque  praeeligit,  qnasdam  esse  infaustas,  hi  omnes 
et  qui  similes  sunt  his  neque  instruendi  neque  baptizandi  sunt 
donee  ab  omnibus  talibus  operibus  abstineant. — 77.  Trium 
testium  asseverations  opus  est,  qui  testentur  illos  ab  omnibus 
talibus  nefandis  operibus  jam  resiluisse. — 78.  Non  raro  enim 
fit  ut  homines  usque  ad  senectutem  propositis  suis  inhaereant 
nisi  summa  vi  contendant. — 79.  Quodsi  post  baptismum  in  ilia 
quae  significavimus  criminosa  flagitia  relapsi  inveniuntur,  ex 
ecclesia  expellantur,  donee  poenitentiam  egerint  cum  fletu,  jejunio 
et  operibus  misericordiae. 

80.  Si  christianus,  postquam  cum  concubina  speciali  vivit 
quae  ex  ipso  peperit  filium,  ilia  spreta  uxorem  ducere  vult,  est 
occisor  hominis,  nisi  forte  in  fornicatione  illam  deprehenderit. — 
81.  Mulier  libera  ne  veniat  veste  variegata  ad  ecclesiam,  tametsi 
sic  maritus  praescribit,  neve  crines  demittat  sohitos,  habeat 
potius  capillos  complexos  in  domo  Dei,  neve  faciat  cirros  fron- 
tales  in  capite  quando  vult  participare  mysteriis  sacris; — 82. 
neve  det  infantes  quos  peperit  nutricibus,  sed  ipsa  sola  eos 
nutriat  secundum  nomen  conjugii; — 83.  neve  administrationem 


CANONES  HIPPOLYTI.  531 

familiae  negligat,  neve  in  aliqua  re  marito  adversetur. — 84. 
Quodsi  maritum  prudentia  et  scientia  superat,  tantummodo  omni 
tempore  Dei  recordatione  fruatur. — 85.  Si  omnino  mares  scientia 
superat,  banc  praestantiam  nemini  ostendat,  sed  potius  serviat 
marito  ut  domino, — 86.  cogitetque  de  pauperibus  quasi  sint 
propinqui  ipsius  et  curam  habeat  oblationum,  longe  refugiens 
a  mundo  vano. — 87.  Neque  enim  tu,  quae  pretiosorum  lapidum 
et  margaritarum  ornamentis  superbis,  tam  pulchra  es  ut  ilia 
quae  sola  natura  et  bonitate  splendet. — 88.  Hujus  generis 
mulier  inspectrix  praeponenda  est,  ne  sint  immundae  neve 
ament  voluptatem,  neve  sint  pronae  ad  risum,  neve  omnino 
loquantur  in  ecclesia,  quia  est  domus  Dei.  —  89.  ISTon  est 
locus  confabulationis,  sed  locus  orationis  in  timore.' — 90.  Qui 
loquitur  in  ecclesia  expellatur,  neve  tunc  ad  mysteria  admit- 
tatur. 

91.  Catechumenus  qui  dignus  est  lumine,  non  impediat  eum 
tempus ;  doctor  autem  ecclesiae  ille  est  qui  banc  quaestionem 
dijudicat. — 92.  Quando  vero  doctor  quotidianum  pensum  docendi 
terminavit,  orent  separati  a  christianis. — 93.  Mulieres  autem 
puerperae  non  participentur  mysteriis  antequam  purificentur. — ■ 
94.  Purificatio  earum  de  eo  ita  sit :  si  partus  est  masculini  sexus 
viginti  dies,  si  feminini  sexus,  quadraginta  dies, — 95.  Puerperam 
non  invitent,  sed  orent  ad  Deum  pro  ea  quae  peperit.^ — 96. 
Quodsi  ante  purificationem  domum  Dei  frequentare  desiderat, 
oret  cum  catecbumenis  qui  necdum  sunt  recepti  neque  digni 
habiti  sunt  qui  cum  coetu  commisceantur. — ^^97.  Mulieres  sint 
separatae  in  loco  ad  quern  viri  omnino  non  admittuntur. — 98.^ 
Juniores  feminae  virgines,  quando  tempus  adest  quo  ad 
gradum  mulierum  evebuntur,  capita  velent  sicut  mulieres 
grandiores  TraAA-tot?,  neque  tamen  tenui  panno  utantur. — 99. 
Doctor  autem  imponat  catecbumenis  manum  antequam  illos 
dimittat. 

100.  Mulier  quae  peperit  stet  extra  locum  sacrum  quadra- 
ginta dies  si  infans  eft  masculuS;,  octoginta,  si  est  puella.  Si 
intrat  in  ecclesiam  ore^]  cum  catecbumenis  et  puerperis,  boc  fiat 
I  .  ,  ne  per  totam  vit4m  foris  sta.-Q  cogantur. 


*  In  Haneberg,  paragraph  99  is  placed  before  98, 


532  APPENDIX. 

101.  Catechumenus  qui  captus  et  ad  martyrium  perduc- 
tus  necatusque  est  priusquam  baptismum  reciperet,  cum 
ceteris  martyribus  sepeliatur;  est  enim  baptizatus  proprio 
sanguine. 

102.  Catechumenus  baptismo  initiandus  si  ab  iis  qui  eum 
adducunt  bono  testimonio  commendatur,  eum  illo  tempore  quo 
instruebatur  infirmos  visitasse  et  debUes  sustentasse  seque  ab 
omni  perverso  sermone  custodisse,  laudes  cecinisse,  numque 
oderit  vanam  gloriam,  num  contempserit  superbiam,  sibique 
elegerit  humilitatem, — 103.  tunc  confiteatur  episcopo,  huic  enim 
soli  de  ipso  est  impositum  onus,  ut  episcopus  eum  approbet  dig- 
numque  habeat  qui  fruatur  mysteriis ;  jam  enim  factus  est  purus 
in  veritate. — 104.  Tunc  legatur  super  eum  evangelium  illius 
temporis  et  aliquoties  interrogetur  ita  :  "  Nonne  es  duplicis  cordis  ? 
vel  cogit  te  aliqua  causa  vel  pudor?" — 105.  Non  enim  licet 
aliquis  regno  coelorum  illudat ;  quando  enim  advenit  ex  omnibus 
cordibus  eorum  pell  it. 

106.  Qui  autem  baptizandi  sunt,  feria  quinta  hebdomadis 
laventur  aquaetedant,  feria  autem  sexta  jejunent. — 107.  Mulier 
autem  cui  impuritas  accidit  ilia  vice  ne  baptizetur,  sed  ad  aliud 
tempus  dilFeratur  quo  pura  erit. — 108.  Die  autem  sabbati  epis- 
copus convocet  eos  qui  baptizandi  sunt  et  moneat  eos  ut  genua 
flectant  capitibus  ad  orientem  conversis  et  manus  super  eos  ex- 
pandat,  orans  ut  malignum  spiritum  ab  omnibus  membris  eorum 
expellat. — 109.  Ipsivero  caveant  ne  abhinc  operibus  et  actibusad 
illos  revertiintur. — 110.  Postquam  autem  finivit  adjurationes 
eorum,  in  facies  eorum  sufflet  signetque  pectora  et  frontes,  aures 
et  ora  eorum. — 111.  Ipsi  autem  tota  ilia  nocte  vigilias  agant 
sacris  sermonibus  et  orationibus  occupati. 

112.  Circa  gallicinium  autem  consistant  prope  fluctuanteiQ 
aquam  maris  puram,  paratam,  sacram. — 113.  Qui  pro  infan- 
tibus  par  vis  respondent  exuant  eos  vestimentis  suis ;  qui  tamen 
jam  valent,  ipsi  soli  hoc  genere  praepn,rationis  occupentur. 
— 114.  Mulieres  autem  omnes  habeant  ;  alias  feminas  comites 
quae  vestibus  illas  exuant. — 'llS.  Mui,ieres  deponant  orna- 
menta  et  aurea  et  cetera,  solvant  criniuL,!  nodos,  ne  cum  illis 
descendat  in  aquam  regcnerationis  quidquam  peregrinum  de 
spiritibus  peregrinis. 


CANONES   HIPPOLYTI.  533 

116.  Episeopus  autem  oret  super  oleo  exorcism!  illudque 
tradat  presbytero. — 117.  Deinde  oret  super  oleo  unctionis, 
quod  est  oleum  gratiarum  actionis,  idque  alii  presbytero  tradat. 
• — 118.  Ille  autem  qui  oleum  exorcismi  manu  tenet,  a  sinistra 
episcopi  stet ;  qui  autem  unctionis  oleum  tenet,  stet  a  dextra 
episcopi. 

119.  Qui  autem  baptizatur,  facie  ad  occidentem  versa 
dicat  ita :  "  Renuntio  tibi,  o  Satana,  cum  omni  pompa  tua." 
— 120.  Ubi  autem  haec  dixit,  presbyter  ungat  eum  oleo 
exorcismi  super  quo  oraverat  ut  recederet  ab  eo  omnis  spiritus 
malignus. — 121.  Deinde  presbytero  qui  super  aquam  stat  tradit^ 
presbyterque,  diaconi  munere  fungens,  prehensa  manu  ejus 
dextera,  vertit  faciem  ejus  ad  orientem  in  aqua. — 122.  Ante- 
quam  in  aquam  descendat,  facie  ad  orientem  conversa,  stans 
super  aquas,  ita  dicit,  postquam  oleum  exorcismi  nactus  est : 
"  Ego  credo  et  me  inclino  coram  te  et  coram  tota  pompa 
tua,  o  Pater  et  Eili  et  Spiritus  sancte." — 123.  Tunc  descendat 
in  aquas;  presbyter  autem  manum  suam  capiti  ejus  imponat 
eumque  interroget  his  verbis: — 124:  "  Credisne  in  Deum 
Patrem  omnipotentem  ? " — 125.  Baptizandus  respondet :  "Ego 
credo."  Turn  prima  vice  immergitur  aquae,  dum  (ille)  manum 
capiti  ejus  impositam  relinquit.  Altera  vice  eum  his  verbis 
interrogate — -126.  "Credisne  in  Jesum  Christum  filium  Dei, 
quem  peperit  Maria  virgo  ex  Spiritu  sancto, — 127.  qui  venit 
ad  salvandum  genus  humanum, — 128.  qui  crucifixus  est  pro 
nobis  sub  Pontic  Pilato,  qui  mortuus  est  et  resurrexit  a 
mortuis  tertia  die  et  ascendit  ad  caelos  sedetque  ad  dexteram 
Patris  et  veniet  judicaturus  vivos  et  mortuos?" — 129.  Res- 
pondet: "Ego  credo;"  et  altera  vice  immergitur  aquae. 
Interrogatur  autem  tertio  : — 130.  "  Credisne  in  Spiritum 
sanctum — 131.  TTapaKXrjTov,  procedentem  a  Patre  Filioque?" — 
132.  Respondet:  "Credo,"  et  tertio  immergitur  aquae. — 133. 
Singulis  autem  vicibus  dicit :  "  Ego  te  baptizo  in  nomine 
Patris  et  Eilii  et  Spiritus  sancti,  qui  aequalis  est." 

134.  Ubi  ex  aqua  ascendit,  presbyter  prehendit  chrisma 
€vxapi(rTLa<s  et  signat  frontem  et  os  et  pectus  ejus  signo  crucis 
ungitque  totum  corpus  ejus  et  caput  et  faciem  ejus  dicens  : 
'*  Ego  te  ungo  in  nomine  Patris  et  Filii  et  Spiritus  sancti  "— 


534  APPENDIX. 

135.  Deinde  panno  eum  abstergifc  .  .  .  et  vestibus  indutum  in 
ecclesiam  introducit. — 136.  Ibi  episcopus  manum  imponens  omni- 
bus qui  baptizati  sunt  haec  orat,  dicens  : — 137.  "  Benedicimus 
tibi,  omnipotens  Domine  Deus,  quia  hos  dignos  reddidisti  qui 
iterum  renascerentui'  et  super  quos  Spiritum  tuum  sanctum 
eifundis  ut  jam  uniti  sint  corpori  Ecclesiae  nunquam  separandi 
operibus  alienis. — 138.  Da  potius  quibus  jam  dedisti  remis- 
sionem  peccatorum  etiam  dppa/JoJi/a  regni  tui  per  dominum 
nostrum  Jesum  Christum,  per  quern  tibi  cum  ipso  et  cum 
Spiritu  sancto  gloria  in  saecula  saeculorum,  Amen." — 139. 
Deinde  insignit  frontes  eorum  signo  caritatis  osculaturque 
eos,  dicens:  "Dominus  vobiscum." — 140.  Et  baptizati  i-espon- 
dent :  "  Et  cum  spiritu  tuo."  Sic  in  singulis  qui  baptizati 
sunt  facit. — 141.  Jam  cum  toto  populo  orant  qui  eos  osculentur 
gaudentes  cum  iis  cum  jubilatione. 

142.  Deinde  diaconus  incipit  sacrificare,  episcopus  autem 
defert  reliquias  mysteriales  corporis  et  sanguinis  Domini  nostri. 
— 143.  Quando  autem  finivit,  communicat  populum  stans  ad 
mensam  corporis  et  sanguinis  Domini. — 144.  Et  presbyteri 
portant  alios  calices  lactis  et  mellis  ut  doceant  eos  qui  com- 
municant iterum  se  natos  esse  ut  parvuli,  quia  parvuli  com- 
municant lac  et  mel. — 145.  Presbyteris  non  praesentibus  ad 
portandos  illos  calices,  portentur  a  diaconis, — 146.  Deinde' 
porrigat  illis  episcopus  de  corpore  Christi,  dicens :  "  Hoc  est 
corpus  Christi."  Illi  vero  dicant :  "Amen." — 147.  Et  ei  quibus 
(ille)  calicem  poi'rigit,  dicens:  "Hie  est  sanguis  Christi,  dicant: 
Amen." — 148.  Postea  autem  sumant  lac  et  mel  in  memoriam 
saeculi  futuri  et  dulcedinis  bonorum  quae  sunt  studium  ejus 
qui  non  redit  ad  amaritudinem,  neque  dissipentur. 

149.  Jam  vero  facti  sunt  Christiani  perfecti,  qui  fruuntur 
corpore  Christi  et  progrediuntur  in  sapientia,  ut  illustrentur 
mores  eorum  virtutibus,  non  tantummodo  coram  se  ipsis  sed 
etiam  coram  omnibus  gentibus  quae  non  sine  invidia  admi- 
rabuntur  profectum  eorum  qui  gloriantur  ipsorum  mores 
superiores  et  praestantiores  esse  moribus  ceterorum  hominum. 

150.  li  vero  qui  baptizantur,  cum  ceteris  qui  illorum 
jejunio  sunt  adstricti,  nihil  gustabunt  antequam  sumserint  de 
corpore    Christi :    illud  enim   non   aestimaretur    jejunium,   sed 


CANONES  HIPPOLYTI.  635 

peccatum. — 151.  Si  huic  contrarians  ante  communionem  cor- 
poris aliquid  sumserit,  contrariatur  Deo  eumque  contemnit. — 
152.  Einita  autem  missa  conceditur  illi  ut  edat  quod  vult. 
— 153.  Omnes  autem  catechumeni  congregentur,  ut  illis  sufficiat 
doctor  unus,  qui  illos  sufficienter  instruat  orando  et  flectendo 
genua  neque  gustent  quidquam  antequam  ii  qui  baptizati 
sunt  communionem  corporis  et  sanguinis  finierunt. 

154.  Diebus  jejunii  qui  constituti  sunt  in  canonibus,  feria 
quarta  et  sexta  et  quadraginta.  .  .  .  — 155.  Qui  autem  alia 
jejunia  superaddit  ad  haec,  mercedem  acquiret. — 156.  Qui 
autem  huic  adversatur  neque  infortunio  vel  necessitate  excu- 
satus,  extra  canonem  versatur,  Deoque  adversatur  qui  pro 
nobis  jejunavit.^ 

157.  Yirginum  et  viduarum  est  ut  saepe  jejunent  et  orent 
in  ecclesia. — 158.  Clericis  libera  sit  facultas  voluntarie  jeju- 
nandi;  episcopus  autem  jejunio  non  se  obstringat  nisi  clerus 
cum  ipso  jejunet. — 159.  Si  quis  autem  oblationem  facere 
intendit  quo  tempore  presbyter  in  ecclesia  non  adest,  diaconus 
loco  ejus  fungatur  in  omnibus  rebus,  cum  exceptione  solius 
portandi  sacrificii  magni  et  orationis. 

160.  Si  distribuitur  oblatio,  distribuatur  etiam  eleemosyna 
pauperibus;  haec  autem  dispertiatur  pauperibus  ante  occasum 
solis  a  populo. — 161.  Si  quid  de  necessario  reliquum  est,  dis- 
tribuant  postero  mane;  et  si  iterum  quid  restat,  tertio  die. 
— 162.  Ab  eo  autem  in  cujus  domo  asservatur  nihil  compute- 
tur  ex  iis  rebus  ;  sola  misericordia  eaque  tota  afFerat  ei  qui 
earn  exhibet  computatam  mercedem. — 163.  Qui  distribuit  nihil 
obtineat ;  nam  panis  pauperum  diutius  moratur  in  domo  ejus 
per  negligentiam. — 164.  Si  agape  fit  vel  coena  ab  aliquo 
pauperibus  paratur  KvpiaKrj  tempore  accensus  lucernae,  prae- 
sente  episcopo,  surgat  diaconus  ad  accendendum. — 165.  Epis- 
copus autem  oret  super  eos  et  eum  qui  invitavit  illos. — 166. 
Et  necessaria  est  pauperibus  evxapta-Tia  quae  est  in  initio 
missae. — 167.  Missos  autem  faciat  eos  ut  separatim  recedant 
antequam  tenebrae  oboriantur. — 168.  Psalmos  recitent  ante- 
quam recedant. 

*  From  this  point  onward  tlie  order  of  the  text  of  Achelis  ia  not  tliat 
of  Haneberg's, 


536  APPENDIX. 

169.  Si  fit  di'ct/u.vTjcrts  (fiunt  dva^vT^crets)  pro  iis  qui  defuncu 
sunt,  primum  antequam  consideant  mysteria  sumant,  nequa 
tamen  die  prima. — 170.  Post  oblationem  distribuatur  eis  pania 
i^opKLo-fMov  antequam  consideant. — 171.  Catechumenis  autem 
curante  episcopo  mittatur  panis  oratione  purgatus  ut  ecclesiae 
associentur. — 172.  ISTon  sedeat  cum  eis  aliquis  catechumenus 
in  agapis  KvpiaKa2s. — 173.  Edant  bibantque  ad  satietatem,  neque 
vero  ad  ebrietatem,  sed  in  divina  praesentia  cum  laude  Dei. 
• — 174.  Ne  quis  multum  loquatur  neve  clamet,  ne  forte  vos 
irrideant,  neve  sint  scandalo  hominibus,  ita  ut  in  contumeliam 
vertatur  qui  vos  invitavit,  cum  appareat  vos  a  bono  ordine 
aberrare. — 175.  Sed  potius  invitent  eum  constanter  et  omnem 
familiam  ejus  et  videatur  modestia  uniuscujusque  nostrum  et 
obtineatur  magna  dignitas  exemplis  illis  quae  in  nobis  con- 
spiciuntur. — 176.  Oret  autem  quisque  ut  sancti  introeant  sub 
tectum  ejus.  Dicit  enim  Salvator  noster ;  "  Vos  estis  sal 
terrae." 

177.  Quando  autem  episcopus  sermocinatur  sedens,  ceteri 
lucrum  habebunt  neque  ipse  sine  lucro  erit. — 178.  Si  autem 
absente  episcopo  presbyter  adest,  omnes  ad  eum  convertantur, 
quia  ipse  superior  est  ceteris  in  Deo,  honorentque  eum  sicut 
honoratur  episcopus,  neve  contumaciter  illi  adversentur. — 179. 
Ipse  vero  distribuat  panem  iiopKLcrfjLov  antequam  consideant  ut 
Deus  agapen  eorum  praeservet  a  timore  inimici  atque  surgant 
salvi  in  pace. — 180.  Diaconus  in  agape  absente  presbytero 
vicem  gerat  presbyteri  quantum  pertinet  ad  orationem  et 
fractionem  panis  quem  invitatis  distribuat, — 181.  Laico  autem 
non  convenit  ut  signet  panem,  sed  tantummodo  frangat,  nihil 
praeterea  faciat. — 182.  Si  clericus  omnino  non  adest,  quilibet 
suam  partem  comedat  cum  gratiarum  actione,  ut  videant  gentes 
mores  vestros  cum  invidia. 

183.  Si  quis  viduis  coenam  parare  vult,  curet  ut  habeant 
coenam  et  ut  dimittantur  antequam  sol  occidat. — 184.  Si  vero 
sunt  multae,  caveatur  ne  fiat  confusio  neve  impediantur  quo- 
niam  ante  vesperum  dimittantur. — 185.  Unicuique  autem  earum 
tribuatur  sufiiciens  cibus  potusque ;  sed  abeant  antequam  nox 
advesperascat. 

186.  Qui  habet  primitias  fructuum   terrae   ad  episcopum  in 


CANONES  HIPPOLYTL  537 

ecclesiam  eas  deferat ; — 187.  eodem  modo  primitias  areae  et 
primitias  torcularium,  olei,  mellis,  lactis,  lanae  et  primitias 
mercedis  pro  labore  manuum.  Haec  omnia  deferantur  ad 
episcopum  cum  primitiis  arborum. — 188.  Sacerdos  aatem  qui 
ilia  recipit,  ante  omnia  super  illis  gratias  agat  Deo  extra 
velum,  adstante  eo  qui  ilia  attulit.  Sacerdos  autem  sic  dicat : — 
189.  "  Gratias  agimus  tibi,  omnipotens  Domine,  Deus,  qui  nos 
fecisti  dignos  qui  hos  fructus  videamus  quas  terra  hoc  anno 
produxit. — 190.  Benedic  eos,  o  Domine,  sicut  coronam  anni  tui 
secundum  benignitatem  tuam,  sintque  ad  satietatem  pauperibus 
populi  tui. — 191.  Et  servum  tuum  N.  qui  haeo  obtulit  ex 
opibus  tuis  quia  timet  te, — 192.  benedic  eum  de  coelo  sacro 
tuo  una  cum  domo  et  filiis  ejus  et  efFunde  super  eos  misericor- 
diam  et  gratiam  tuam  sacram,  ut  sciat  voluntatem  tuam  in 
omnibus  rebus. — 193.  Et  fac  ut  haereditate  accipiat  id  quod  est 
in  coelis,  per  d.  n.  J.  C.  filium  tuum  dilectum  et  Spiritum 
sanctum  in  saecula  saeculorum.  Amen." — 194.  Et  omnia  legu- 
mina  terrae  omniaque  poma  arborum  et  omnes  fructus  terrae 
cucumerariorum,  benedic  ea,  atque  etiam  eos  qui  aiFerunt  ilia 
benedic. 

195.  Hebdomas  qua  ludaei  Pascha  agunt  ab  omni  populo 
summo  cum  studio  observetur,  caveantque  imprimis  ut  illis 
diebus  jejuni  maneant  ab  omni  cupiditate,  ita  ut  in  omni  ser- 
mone  non  loquantur  cum  tristitia, — 196.  quia  norunt  dominum 
universi  impassibilem  pro  nobis  passum  esse  eo  tempore  ut  nos 
patientes  toleremus  dolores  quibus  liberari  possimus  illis  tor- 
mentis  quae  propter  peccata  nostra  meruimus ;  utque  etiam 
participes  facti  dolorum  quos  pro  nobis  suscepit,  participes  simus 
regni  ejus. — 197.  Cibus  autem  qui  tempore  Ilacrxa  convenit  est 
panis  cum  solo  sale  et  aqua. — 198.  Si  quis  morbo  afFectus  est  vel 
ruri  vitam  agit  ubi  christianos  non  novit,  ita  ut  tempore  Udarxa 
laetitiae  se  permittat  ignorans  terminum  ejus,  vel  si  morbo 
extreme  coactus  est,  hi  omnes  jejunent  post  Pentecosten  et 
EEacrxa  religiose  observent,  ut  appareat  eorum  intimam  inten- 
tionem  non  earn  fuisse  ut  abjecto  timore  et  neglecto  jejunio  pro- 
prium  sibi  constituerent  Hdcrxo.,  ponentes  fundamentum  aliud  ac 
quod  positum  est. 

199.  Sit   diaconus    qui   episcopum  comitetur   omni   tempore 


538  APPENDIX. 

illique  indicefc  singulos  infirmos. — 200.  Magna  enim  res  est 
infirmo  a  principe  sacerdotum  visitari :  reconvalescit  a  morbo 
quando  episcopus  ad  eum  venit,  imprimis  si  super  eo  orat,  quia 
umbra  Petri  sanavit  infirmum. 

201.  Quotiescunque  episcopus  mysteriis  frui  vult,  congre- 
gentur  diaconi  et  presbyteri  apud  eum,  induti  vestimentis  albis 
pulchrioribus  toto  populo,  potissimum  autem  splendidis. — 202. 
Bona  autem  opera  omnibus  vestimentis  praestant. — 203.  Etiam 
dvayvwo-Tai  babeant  festiva  indumenta  et  stent  in  loco  lectionis 
et  alter  alterum  excipiat,  donee  totus  populus  congregetur. — 
204.  Postea  episcopus  oret  et  perficiat  missam. — 205.  Ne  gustet 
aliquis  fidelium  quicquam  nisi  antea  de  mysteriis  sumpserit, 
praesertim  diebus  jejunii  sacri, — 206.  Ceterum  clerici  caveant 
cum  sollicitudine  ne  quemquam  ad  sumenda  sacra  mysteria 
invitent,  nisi  solos  fideles. — 207.  Stet  clerus  vacans  altari  (non 
occupatus  prope  altare)  quando  paratum  est,  stet  ad  custodien- 
dum  ne  supervolitet  musca  neve  cadat  quicquam  in  calicem, 
unde  oriatur  crimen  mortis  pro  presbyteris. — 208. — Ideo  unus 
custodiat  locum  sacrum. —  209.  Qui  autem  distribuit  mysterium 
quique  accipiunt,  magna  diligentia  caveant  ne  quicquam  in 
terram  decidat,  ne  potiatur  eo  spiritus  malignus. — 210.  ISTemo 
intra  velum  aliquid  loquatur,  nisi  orationem  vel  quae  pro  cultu 
necessaria  sunt ;  praeterea  omnino  nihil,  ne  fiat  aliquod  opus  in 
loco  illo. — 211.  Ubi  autem  absolverunt  communionem  populi, 
iiitrent  ut  recitent. — 212.  Omni  hora  intrent  propter  potes- 
tates  loci  sacri  et  sint  illis  psalmi  pro  -tintinnabulis  quae 
erant  in  tunica  Aaronis,  neve  sedeat  quis  illo  tempore,  sed 
orent,  neve  aliud  quicquam  agant,  incKnentque  genua  et  pros- 
ternantur  ante  altare. — 213.  Pulverem  autem  qui  scopis  con- 
verritur  de  loco  sacro  proiciant  in  aquam  maris  undosi,  neve 
remaneat  (?)  conculcandus  (?)  ab  hominibus,  sed  omni  tempore 
purus  sit. — 214.  Die  prima  episcopus  tempore  missae,  si  potest, 
sua  manu  distribuat  oblationes  omni  populo. — 215.  Si  presbyter 
infirmus  est,  diaconus  afferat  ei  mysteria  et  presbyter  solus 
accipiat  ilia, — 216.  Diaconus  autem  populo  oblationes  distribuat 
si  episcopus  aut  presbyter  hoc  permittit. 

217.  Congregentur  quotidie  in  ecclesia  presbyteri  et  vVoSt- 
oLKovot    et     dvayvwa-rat     omnisque     populus    tempore     gallicinii, 


CANONES  HIPPOLYTI.  539 

vacentque  orationi,  psalmis  et  lectioni  scripturarum  cum  orati- 
onibus,  secundum  mandatum  apostolorum  :  "  Dum  venio  attende 
lectioni." — 218.  De  KX?ypw  autem  qui  convenire  negligunt  neque 
morbo  neque  itinere  impediti,  separentur. — 219.  Ceterum,  quod 
ad  infirmos  pertinefc,  medicina  ipsis  in  eo  posita  est  ut  fre- 
quentent  ecclesiam,  ut  fruantur  oratione,  excepto  eo  qui  morbo 
periculoso  laborat ;  talis  a  KXi]pio  visitetur  quotidie,  qui  certiorem 
reddunt  eum. 

220.  Quando  vero  jam  advenit  mortis  hora  infirmi  non 
exponantur  ut  in  Koiix-qr-qpioi  dormiant,  sed  apud  pauperes. — 221. 
Qui  autem  propriam  domum  habet,  quando  infirmatur,  non 
transferatur  in  domum  Dei,  sed  oret  tantummodo ;  tunc  redeat 
in  domum  suam. — 222.  Procurator  ille  est  cui  cura  infirmorum 
committitur.  Episcopus  autem  enutriat  illos,  et  singula  usque 
ad  vasa  fictilia,  quibus  opus  est  infirmis,  procurator!  tradat. 

223,  Omnes  qui  ad  ordinem  christianorum  pertinent,  primum 
eo  tempore  orent  quo  a  somno  surgunt  matutino. — 224.  Quando 
autem  orare  volunt,  manus  lavent. — 225.  Idem  faciant  ante 
singula  quaeque  opera.  .  .  . 

226.  Si  est  in  ecclesia  conventus  propter  verbum  Dei,  singuli 
quique  cum  festinatione  properent  ut  ad  illud  congregentur, 
sciantque  multo  magis  esse  illis  eligendum  ut  audiant  verbum 
Dei  quam  ut  fruantur  omni  splendore  hujus  mundi,  et  hoc 
sibi  magnum  damnum  esse  numerent,  si  aliquando  necessitas 
eos  impedit  quominus  audiant  verbum  Dei. — 227.  Studeant  vero 
ut  saepe  negotiis  expediti  in  ecclesiam  conveniant,  fortiterque 
odium  inimici  expellant,  imprimis  si  aliquis  literas  novit. — 228. 
Tanto  plus  lucrabitur  si  audit  quod  non  noverat.  Dominus 
enim  adest  in  loco  ubi  majestatis  memoria  agitur,  descenditque 
Spiritus  in  congregates  gratiamque  suam  efFundit  super  omnes. — 

229.  Qui  autem  est  duplicis  cordis  homo  inter  eos,  in  illis 
requiescit,    quia   audisti   de   illorum  constitutione  in  spiritu. — 

230.  Qui  autem  domi  commoventur  a  ratione,  id  non  asse- 
quuntur  quod  in  ecclesia  audiunt. — 231.  Ergo  unusquisque 
summo  studio  contendat  ut  ecclesiam  frequentet  omnibus  diebus 
quibus  fiunt  orationes. — 232.  Quocumque  die  in  ecclesia  non 
orant  sumas  Scripturam  ut  legas  in  ea.  Sol  conspiciat  matu- 
tino tempore  Scripturam  super  genua  tua. — 233.   Orent  autem 


540  APPENDIX. 

tertia  hora,  quia  illo  tempore  Salvator  voluntai'ie  crucifixus  est 
ad  salvandos  nos  ut  nobis  libertatem  tribueret. — 234,  Deinde 
etiam  hora  sexta  orate,  quia  ilia  hora  universa  creatura  per- 
turbata  est  propter  facinus  scelestum  a  Judaeis  perpetratum. — 
235.  Hora  nona  iterum  orent,  quia  ilia  hora  Christus  oravit 
et  tradidit  spiritum  in  manus  Patris  sui. — 236.  Etiam  hora 
qua  sol  occidit  orent,  quia  est  completio  diei. — 237.  Deinde 
etiam  A.v;(vtK<3  vespere  orent,  quia  David  dicit :  "  Nocte  loquor." — 
238.  Deinde  etiam  media  nocte  orent,  quia  Da-\dd  idem  fecit. 
Paulus  autem  et  Silas,  famuli  Christi,  oraverunt  media  nocte 
et  laudaverunt  Deum. — 239.  Obligati  sumus  igitur  ut  Dei  re- 
cordemur  omni  hora. — 240.  Et  quando  quis  insomnis  supra 
lectum  positus  est  debet  orare  in  corde  sue,  hoc  mode 
faciens.  .  .  . — 241.  Christianus  lavet  manus  omni  tempore 
quando  orat. — 242.  Qui  autem  alligati  sunt  matrimonio  quan- 
documque  a  latere  uxoris  surgere  velint,  orent :  conjugium 
enim  non  maculat. — 243.  Neque  post  regenerationem  opus  est 
lavacro,  excepta  lotione  manuum,  nihil  praeterea,  quia  Spiritus 
sanctus  odoratur  corpus  fidelis  idque  totum  purgat. 

244.  Curet  igitur  quilibet  ut  diligenti  studio  oret  media 
nocte,  quia  patres  nostri  dixerunt  ilia  hora  omnem  creaturam 
ad  servitium  gloriae  divinae  parari,  ordinesque  angolorum  et 
animas  justorum  benedicere  Deo,  quia  testatur  Dominus  di- 
citque  de  hoc :  "  Media  autem  nocte  clamor  f actus  est :  Ecce 
sponsus  venit,  exite  obviam  ei." 

245.  Porro  autem  tempore  quo  canit  gallus,  instituendae 
sunt  orationes  in  ecclesiis,  quia  Dominus  dicit :  "  Vigilate,  quia 
nescitis  qua  hora  Filius  hominis  ventui'us  sit,"  an  galli  cantu, 
an  mane. 

246.  Nos  autem  una  cum  catechumenis  invicem  instruamus 
nosmetipsos  de  servitio  Dei ;  tunc  daemones  non  possunt  con- 
tristare  nos  quando  in  omni  orations  recordamur  Christi. 

247.  Signa  frontem  tuam  signo  crucis  ad  vincendum  Satanam 
et  ad  gloriandum  propter  fidem  tuam. — 248.  Hoc  fecit  Moyses 
de  sanguine  Agni  quem  illevit  superliminaribus  et  postibus 
januarum,  qua  re  factum  est  ut  sanarentur  habitantes  intra 
ilia. — 249.  Quanto  magis  purificabit  et  custodiet  sanguis  Christi 
eos  qui  credunt  in  eum  et  effingunt  redemptionis  totius  orbis 


CANONES   HIPPOLYTI.  541 

terrarum  similitudinem  ? — 250.  Quae  in  sanguine  agni  perfecti 
Christi  intendit  (condit?)  omnia  mysteria  propter  vitam  et 
resurrectionem  et  sacrificium. — 251,  Christiani  autem  soli  au- 
diunt  haec,  quia  sigUlum  baptismi  acceperunt;  sunt  enim  in 
societatem  recepti. 

252.  Fratres  nostri  episcopi  in  suis  urbibus  singula  quaeque 
secundum  mandata  apostolorum  patrum  nostrorum  disposue- 
runt,  quae  omnia  propter  defectum  officii  nostri  commemorare 
non  possumus. — 253.  Posteri  nostri  caveant  ne  ilia  immu- 
tent;  dicit  enim  de  doctrina  illam  esse  ampliorem  mari,  sine 
fine.  —  254.  Magno  igitur  studio  contendamus  ut  acquira- 
mus  doctrinam  secundum  varias  species,  quam  ubi  invenimus 
recipiamus. 

255.  Nox  resurrectionis  domini  nostri  Christi  summo  studio 
observanda  est;  est  enim  summus, —  256.  Nemo  igitur  ilia  nocte 
dormiat  usque  ad  auroram ;  tunc  lavate  corpora  aqua  antequam 
descendatis  ad  Pascha,  omnisque  populus  sit  in  luce. — 257.  Ilia 
enim  nocte  Salvator  omni  creaturae  libertatem  comparavit ; 
festum  igitur  agunt  caelestia  et  terrestria  et  omnia  quae  sunt 
in  caelo  et  in  terra,  quia  resurrexit  a  mortuis  et  ascendit 
in  caelos  sedetque  ad  dexteram  Patris  undo  venturus  est  in 
gloria  Patris  sui  et  angelorum  suorum,  ut  retribuat  unicuique 
secundum  opera  sua :  qui  bona  egerunt  ad  resurrectionem 
vitae,  qui  mala  egerunt,  ad  resurrectionem  judicii,  sicut  scrip- 
tum  est. 

258.  Debemus  igitur  vigiles  esse  omni  tempore,  non  in- 
dulgentes  oculis  nostris  somnum.  Cavendum  est  ne  somno- 
lentia nos  opprimat,  donee  inveniamus  locum  Domino;  neve 
quis  dicat :  Equidem  et  baptizatus  et  corpore  Christi  pastus 
sum,  et  fretus  dicat :  Sum  Christianus ;  et  inveniatur  talis 
amator  deliciarum,  aversus  a  mandatis  Christi. — 259.  Talis 
similis  esset  homini  sordibus  pleno,  qui  in  balneum  quidem 
intravit,  sed  prius  inde  exivit  quam  bene  defricatus  esset,  ita 
ut  sordes  in  eo  etiam  postea  inveniantur. — 260.  Ille  enim 
non  adhibuit  exustionem  spiritus  de  qua  loquitur  beatus 
Paulus  apostolus,  monens  ut  simus  ferventes  spiritu  omni 
tempore. 

261.  Quicumque  hos  canones  custodierint,  pax  Domini  super 

2n 


542  APPENDIX. 

illos  descendat  et  super  omnem  Israel.  Inimicus  nihil  lucretur 
sed  requiescant  cum  omnibus  puris  in  regno  domini  nostri  Jesu 
Christi,  per  quern  gloria  Deo  Patri  et  Filio  et  Spiritui  sancto 
et  nunc  et  semper  et  in  saecula  saeculorum.  Amen.  Sitque 
laus  Deo  semper  et  in  aeternum. 


7. 


THE    EXULTKT   OF    BARI. 

The  roll  of  the  ExuUet,  executed  for  the  cathedral  of  Bari,  is  still 
preserved  there.  The  text,  with  a  coloured  specimen  of  the  splendid 
miniatures  which  adorn  it,  has  been  published  by  Signer  Fr.  Nitti  de 
Vito,  in  vol.  i.  of  the  Codice  diplomatico  Barese,  p.  205.  Some  of  the 
other  miniatures  have  been  reproduced,  from  photographs,  in  the  Compfe 
rendus  of  the  Academic  des  Inscriptions  et  Belles  Lettres,  vol,  i.  (1897) 
p.  96  (communication  from  Mr.  G.  Schlumberger),  and  in  Mons.  E. 
Bertaux's  work,  L'art  dans  Vital ie  Meridionale,  plate  x.  The  date  of 
the  roll  is  determined  by  the  portraits  of  the  Emperors  Basil  II.  and 
Constantine  IX.  (976-1025),  which  appear  towards  the  end  of  it.  It  goes 
back,  therefore,  to  about  the  year  1000.  I  here  reproduce  the  text  as 
given  in  the  Codice  diplomatico  ;  1  have  ventured  a  few  corrections,  but 
give  the  original  in  the  footnotes. 

Exultet  iam  angelica  turba  caelorum,  exultent  divina  mysfceria 
et  pro  tanti  regis  victoria  tuba  intonet  salutaris.  Gaudeat  se 
tantis  tellus  inradiata  fulgoribus  efc  aeterni  regis  splendore 
lustrata  totius  orbis  se  sentiat  amisisse  caliginem.  Laetetur  et 
mater  Aecclesia  tanti  luminis  ^''  adornata  fulgoribus  et  magnis 
populorum  vocibus  haec  aula  resultet.  Quapropter  astantibus 
vobis,  Fratres  karissimi,  ad  tarn  miram  sancti  huius  luminis 
claritatem,  una  mecum,  quaeso,  Dei  omnipotentis  misericordiam 
invocate.  Ut  qui  me  non  meis  meritis  in  levitarum  numerum 
dignatus  est  aggregare,  luminis  sui  gratiam  infundens,  cerei 
huius  laudera  implere  praecipiat.  Per  dominum  nostrum  Jesum 
Christum  filium  suum  viventem  secum  atque  regnantem  in 
unitate  Spiritus  Sancti  Deus,  per  omnia,  etc. 

Yere  quia  dignum  et  iustum  est  Patrem  omnipotentem. 

(i)  lumini  cod. 


544  APPENDIX. 

Qui  nos  ad  noctem  istam  non  teuebrai'um  sed  luminis  matvem 
perducere  dignatus  est,  in  qua  exhorta  est  ab  inferis  in  aeterna 
die  resurrectio  mortuorum.  Solutis  quippe  nexibus  et  calcato 
mortis  aculeo  resurrexit  a  mortuis  qui  fuerat  inter  mortuos  liber. 
XJnde  et  nox  ipsa  sydereo  pro  accelesiarum  ornatu  cereorum 
splendore  tamquam  dies  illuminata  collucet,  quia  in  eius  matutino 
resurgente  Christo  mors  occidit  redemptorum  et  emersit  vita 
credentium.  Vere  tu  preciosus  es  opifex,  formator  es  omnium, 
cui  qualitas  in  agendi  non  fuerat  officio,  sed  in  sermonis  imperio. 
Qui  ornatum  atque  abitum  mundi,  nee  ad  ampliandura  quasi 
inops  potentiae,  nee  ad  additandum  quasi  egenus  gloriae  condi- 
disti.  Totus  ac  plenus  in  te  es,  qui  dum  per  virginea  viscera 
mundo  illaberis  virginitatem  etiam  creaturae  commendas. 

Apes  siquidem  dum  ore  coacipiunt,  ore  parburiunt,  casto 
corpore  non  foedo  desiderio  copulantur ;  denique  virginitatem 
servantes  posteritatem  generant,  sobole  gaudent;  matres  dicuntur, 
intactae '"  perdurant ;  filios  generant  et  viros  non  norunt.  Flore 
utuntur  coniuge,  flore  funguntur  genere,  flore  domes  instruunt, 
flore  divitias  conveunt,  flore  ceram  conficiunt.  O  ammirandus 
apium  fervor  ad  commune  opus  !  Pacifica  turba  concurrunt  et 
operantibus  plurimis  una  augetur  substantia.  O  invisibile 
artificium  !  Prime  culmina  pro  fundamentis  aedificant,  et  tarn 
ponderosam  mellis  sarcinam  pendentibus  domiciliis  imponere 
non  verentur.  O  virginitatis  insignia,  quae  non  possessor! 
damna  '"'  sed  sibi  lucra  convectant.  Auferunt  quidem  praedam 
et  cum  praeda  minime  tollunt  peccatum.  Spoliant  quidem  florum 
cutem  et  morsuum  non  annotant  cicatricem. 

Sed  inter  haec  quae  dinumeravimus  huius  cerei  gratiam 
praedicemus,  cuius  odor  sua  vis  est  et  flamma  ylaris ;  non  tetro 
odore  arvina  •'"'  desudat  sed  iocundissima  suavitate,  qui  peregrinis 
non  inficitur  pigmentis  sed  illuminatur  Spiritu  Sancto,  Qui  ut 
accensus  proprias  corporis  compages  depascit,  ita  coagulatas 
lacrimas  in  rivulos  fundit  guttarum.^  Quique  semiusta  membra 
ambroseo  sanguine  flavea  vena  distollit  abitum  vivit  ignis 
humorem.-^ 

(i)  intacte  cod.  (ii)  damno  cod.  (iii)  a  ruina  cod. 

^  The  text  here  is  corrupt  and  unintelligible. 


THE  EXULTET   OF  BARI.  545 

In  huius  autem  cerei  luminis  corpore  te,  Omnipotens,  postu- 
lamus  ut  supernae  benedictionis  munus  accommodes/''  ut  si  quis 
hinc  sumpserit  adversus  flabra  ventorum,  adversus  spiiitus  pro- 
cellarum,  sit  ei,  Domine,  siagulare  perfugium,  sit  murus  ab  hoste 
fidelibus. 

Salvum  fac  populum  tuum,  Domine,  et  benedic  hereditatem 
tuam,  ut  redeuntes  ad  festivitatem  Paschae  per  haec  visibilibus 
et  invisibilibus  tuis  iniantes,  dum  praesentium  usu  fruuntiir, 
futurorum  desiderio  accendantur,  una  cum  beatissimo  papa 
nostro  ill.^  et  antistite  nostro  ill./  sed  et  omnibus  presbiteris, 
diaconibus,  subdiaconibus,  cunctoque  clero  vel  plebe, 

Memorare,  Domine,  f  amulorum  tuorum  imperatorum  nostrorum 
ill.  et  ill.-'^  et  cunctum  exercitum  eorum  et  omnium  circumadstan- 
tium,  qui  vivis  cum  Patre  et  Spiritu  Sancto  et  regnas,  Deus,  in 
saecula  saeculorum.     Amen. 

(i)  accomodea  cod. 

^  At  these  places,  also  between  the  lines,  and  at  the  bottom  as  well  as 
on  the  back  of  the  roll,  certain  names  of  Popes,  Archbishops,  and  Sovereigns, 
have  been  inserted  for  the  purpose  of  being  introduced  into  the  Com- 
memorative formularies.  I  would  call  attention  to  those  of  Popes  Alexander 
II.  (1061-1073),  Gregory  VII.  (1073-1085),  the  latter  accompanied  by  the 
indication  of  the  chair  of  Bari  being  vacant :  et  antistite  nostro  quern  Deus 
providehit,  and  of  Archbishop  Urso  (1078-1 0S9),  who  was  nominated  after 
this  vacancy. 

There  occur  in  it  also  the  names  of  the  Empress  Theodora  (1055-1056), 
Argyrus,  Commander  of  the  Forces,  Constantine  XI.  Ducas  (1059-1067) 
and  his  wife  Eudocia,  his  sons  Michael  VII.  and  Constantine  XII.  (1067), 
and  finally  Eobert  Guiscard  and  his  wife  Sikelgaita,  who  must  have  been 
mentioned  for  the  first  time  at  the  Easter  festival  of  1071.  This  year  the 
Paschal  Sunday  fell  on  the  24th  of  April ;  on  the  19th  of  that  same  month 
Bari  had  fallen  into  the  hands  of  the  Normans.  The  mention  of  all  these 
names  belongs  to  the  second  half  of  the  eleventh  century,  much  later, 
consequently,  than  the  original  script. 


TKANSLATOE'S  NOTE  TO  PAGE  272. 

MoNSEiGNEUR  DucHESME  has  expressed  a  wish  that  I  should  call  attention 
to  some  Greek  verses  on  page  3  of  Mr.  W.  E.  Cruni's  Coptic  Ostraca 
(special  extra  publication  of  the  Egypt  Exploration  Fund,  1902),  a  work 
which  had  not  been  published  when  Monseigneur  Duchesne  sent  to  press 
the  third  French  edition  of  the  present  volume. 

These  verses  occur  on  an  ostracon  discovered,  with  nuraerous  others,  by 
Dr.  Naville,  among  the  ruins  of  the  Coptic  Monastery  which  had  been  built 
on  the  upper  terrace  of  the  Temple  of  Hatasu  at  Der  el-Bahri.  The  Rev. 
F.  E.  Brightman  describes  these  lines  as  "  approximately  an  Eastern  form 
of  the  Ave  Maria,"  to  be  "sung  in  the  service,  like  the  Psalm  and  Alleluia, 
before  the  Gospel  and  the  Aspasmos  at  the  Kiss  of  Peace."  They  are 
"  apparently  for  a  feast  of  the  Blessed  Virgin  Mary,  perhaps  the  Purifica- 
tion." Mr.  Crum  thinks  the  Coptic  Conveut  of  Der  el-Bahri  was  the 
Monastery  of  St.  Phoebammon,  and  that  the  date  of  the  ostracon,  from  the 
handwriting,  is  about  600  a.d.  The  Eev.  F.  E.  Brightman,  on  liturgical 
grounds,  couiirms  IMr.  Crum's  opinion  as  to  the  date. 

The  verses  in  point  are  as  follows : — 


VT]  Mapia,'  6  KvpLos  /xerd  (rou'  ev\0' 
yrifievT)  crv  ey  yvvai^l 
Kal"  ev\o'yriiJ.eyos  6  Kap' 
irhs  Tf;s  KoiXlas  aov  on 
XpKTrhv  (TvveXa^es 
Thv  Tihy  Tov  Qeov  rhu 

\vTpd!)TT]V  TUV  "Vv- 

X^y  r]fji.ojv. 

Translation. — "  Hail,  Mary,  endued  with  grace ;  the  Lord  is  with  thee  ; 
blessed  art  thou  among  women,  and  blessed  is  the  fruit  of  thy  womb,  because 
thou  didst  conceive  Christ,  the  Son  of  God,  the  Redeemer  of  our  souls." 

1  St,  Luke  i.  28,  «  lUd.,  42. 


ENGLISH  TEANSLATION  OF  THE  POETION  OF 
THE  PEBEGPaNATIO  ETHEBIAE^  IN  THE 
APPENDIX.2 

I. 

Daily  Offices. 

1.  Matins. 

Now  that  your  affection  may  know  what  is  the  order  of  Service 
day  by  day  in  the  Holy  Places,  I  must  inform  you,  for  I  know 
that  you  would  willingly  have  this  knowledge.  Every  day 
before  cockcrow  all  the  doors  of  the  Anastasis  are  opened,  and 
all  the  Monks  and  Virgins,  as  they  call  them  here,  go  thither, 
and  not  they  alone,  but  lay  people  also,  both  men  and  women, 
who  desire  to  begin  their  vigil  early.  And  from  that  hour  to 
daybreak  hymns  are  said  and  psalms  are  sung  responsively,  and 
antiphons  in  like  manner ;  and  prayer  is  made  after  each  of  the 
hymns.  For  Priests,  Deacons,  and  Monks  in  twos  or  threes  take 
it  in  turn  every  day  to  say  prayers  after  each  of  the  hymns 
or  antiphons.  But  when  day  breaks  they  begin  to  say  the 
Matin  hymns.  Thereupon  the  Bishop  arrives  with  the  Clergy, 
and  immediately  enters  into  the  Cave,  and  from  within  the  rails 

1  There  are  various  readings  of  tliis  lady's  name  in  the  three  existing 
MSS.  of  the  Letter  of  A''alerius.  That  of  the  Escurial  gives  Eiheria ;  that 
of  Carracedo,  Etheria  and  Echeria ;  that  of  Toledo,  Egeria.  Pere  Edmoud 
Bouvy,  in  two  articles  contributed  to  the  Revue  August.  (2'^  annee,  1903,  No. 
21,  and  3"=  annee,  1904,  No.  22),  contends  with  great  plausibility  that  the 
correct  form  is  Eucheria.  He  conjectures  the  lady  to  have  been  the  daughter 
of  Flavins  Eucherius,  Consul  at  Constantinople  in  381,  and  uncle  to  Theodosiua 
the  Great.  The  authoress  of  the  Peregrinatio  was  thus  the  first  cousin  of  the 
Emperor. 

2  This  translation  is  added  by  request.  It  should  be  noted  that  the 
word  missa  in  the  text  is  translated  "  Dismissal "  throughout,  although  it 
must  on  some  occasions  have  meant  "  Mass."  For  the  ambiguity  of  the  mean- 
ing attached  to  missa,  see  the  author's  introduction  to  the  text,  p.  491.  In 
the  Mozarabic  use  in  Spain  it  appears  to  have  been  employed  in  the  sense  of 
"  Office  "  or  "  Service  "  down  to  the  eleventh  century.  See  Le  Liber  Ordimim, 
published  by  Dom.  Fe'rotin  (Firmin-Didot,  Paris,  1904),  pp.  45,  G5,  6S,  etc. 


548  APPENDIX. 

he  first  says  a  prayer  for  all,  mentioning  the  names  of  those 
whom  he  wishes  to  commemorate ;  he  then  blesses  the  catechumens, 
afterwards  he  says  a  prayer  and  blesses  the  faithful.  And  when 
the  Bishop  comes  out  from  within  the  rails,  every  one  approaches 
his  hand,  and  he  blesses  them  one  by  one  as  he  goes  out,  and  the 
Dismissal  takes  place,  by  daylight. 

2,  Sext  and  None. 

In  like  manner  at  the  sixth  hour  all  go  again  to  the  Anastasis, 
and  psalms  and  antiphons  are  said  while  the  Bishop  is  being 
summoned  ;  then  he  comes  as  before,  not  taking  his  seat,  but  he 
enters  at  once  within  the  rails  in  the  Anastasis,  that  is  in  the 
Cave,  just  as  in  the  early  morning,  and  as  then  he  again  first 
says  a  prayer,  then  he  blesses  the  faithful,  and  as  he  comes  out 
from  within  the  rails  every  one  approaches  his  hand.  And  the 
same  is  done  at  the  ninth  hour  as  at  the  sixth. 

3.  Vespers. 

Now  at  the  tenth  hour,  which  they  call  here  Ucmicon,  or  as 
we  say  lucernare,  all  the  people  assemble  at  the  Anastasis 
in  the  same  manner,  and  all  the  candles  and  tapers  are  lit, 
making  a  very  great  light.  Now  the  light  is  not  introduced 
from  without,  but  it  is  brought  forth  from  within  the  Cave,  that 
is  from  within  the  rails,  where  a  lamp  is  always  burning  day 
and  night,  and  the  Vesper  psalms  and  antiphons  are  said,  lasting 
for  a  considerable  time.  Then  the  Bishop  is  summoned,  and  he 
comes  and  takes  an  exalted  seat,  and  likewise  the  Priests  sit  in 
their  proper  places,  and  hymns  and  antiphons  are  said.  And 
when  all  these  have  been  recited  according  to  custom,  the  Bishop 
rises  and  stands  before  the  rails,  that  is,  before  the  Cave,  and 
one  of  the  Deacons  makes  the  customary  commemoration  of 
individuals  one  by  one.  And  as  the  Deacon  pronounces  each 
name  the  many  little  boys  who  are  always  standing  by  answer 
with  countless  voices  :  Kyrie  eleyson,  or  as  we  say  Miserere  Domine. 
And  when  the  Deacon  has  finished  all  that  he  has  to  say,  first 
the  Bishop  says  a  prayer  and  prays  for  all,  then  they  all  pray, 
both  the  faithful  and  catechumens  together.     Again  the  Deacon 


PILGRIMAGE   OF   ETHERIA   (SILVIA).  549 

raises  his  voice,  bidding  each  catechumen  to  bow  his  h6ad  where 
he  stands,  and  the  Bishop  stands  and  says  the  Blessing  over 
the  catechumens.  Again  prayer  is  made,  and  again  the  Deacon 
raises  his  voice  and  bids  the  faithful,  each  where  he  stands,  to 
bow  the  head,  and  the  Bishop  likewise  blesses  the  faithful. 
Thus  the  Dismissal  takes  place  at  the  Anastasis,  and  one  by 
one  all  draw  near  to  the  Bishop's  hand.  Afterwards  the  Bishop 
is  conducted  from  the  Anastasis  to  the  Cross  with  hymns,  all 
the  people  accompanying  him,  and  when  he  arrives  he  first 
says  a  prayer,  then  he  blesses  the  catechumens,  then  another 
prayer  is  said  and  he  blesses  the  faithful.  Thereupon  both 
the  Bishop  and  the  whole  multitude  further  proceed  behind  the 
Cross,  where  all  that  was  done  before  the  Cross  is  repeated,  and 
they  approach  the  hand  of  the  Bishop  behind  the  Cross  as  they 
did  at  the  Anastasis  and  before  the  Cross.  Moreover,  there 
are  hanging  everywhere  a  vast  number  of  great  glass  lanterns 
and  there  are  also  a  vast  number  of  eereofala,^  before  the 
Anastasis,  before  the  Cross  and  behind  the  Cross,  for  the  whole 
Service  does  not  end  until  darkness  has  set  in.  This  is  the 
order  of  daily  Service  at  the  Cross  and  at  the  Anastasis  through- 
out the  six  days. 


II. 

Sunday  Offices. 
1.   Vigil. 

But  on  the  seventh  day,  that  is  on  the  Lord's  Day,  the 
whole  multitude  assembles  before  cockcrow,  in  as  great  numbers 
as  the  place  can  hold,  as  at  Easter,  in  the  basilica  which 
is  near  the  Anastasis,  but  outside  the  doors,  where  lights  are 
hanging  for  the  purpose.  And  for  fear  that  they  should  not 
be  there  at  cockcrow  they  come  beforehand  and  sit  down 
there.  Hymns  as  well  as  antiphons  are  said,  and  prayers 
are  made  between  the  several  hymns  and  antiphons,  for  at  the 
Vigils  there  are  always  both  Priests  and  Deacons  ready  there 
for  the  assembling  of  the  multitude,  the  custom  being  that  the 
*  i.e.  candles  on  tall  candlesticks  (Bucange). — Tb. 


550  APPENDIX. 

Holy  Places  are  not  opened  before  cockcrow.  Now  as  soon  as 
the  first  cock  has  crowed,  the  Bishop  arrives  and  enters  the 
Cave  at  the  Anastasis ;  all  the  doors  are  opened  and  the  whole 
multitude  enters  the  Anastasis,  where  countless  lights  are  already 
burning.  And  when  the  people  have  entered,  one  of  the  Priests 
says  a  psalm  to  which  all  respond,  and  afterwards  prayer  is 
made ;  then  one  of  the  Deacons  says  a  psalm  and  prayer  is  again 
made,  a  third  psalm  is  recited  by  one  of  the  Clergy,  prayer 
is  made  for  the  third  time  and  there  is  a  commemoration  of  all. 
After  these  three  psalms  and  three  prayers  are  ended,  lo  !  censers 
are  brought  into  the  Cave  of  the  Anastasis  so  that  the  whole 
basilica  of  the  Anastasis  is  filled  with  odours.  And  then  the 
Bishop,  standing  within  the  rails,  takes  the  book  of  the  Gospel, 
and  proceeding  to  the  door  himself  reads  the  (narrative  of  the) 
Pbesurrection  of  the  Lord.  And  when  the  reading  is  begun 
there  is  so  great  a  moaning  and  groaning  among  all,  with  so 
many  tears,  that  the  hardest  of  heart  might  be  moved  to  tears 
for  that  the  Lord  had  borne  such  things  for  us.  After  the 
reading  of  the  Gospel  the  Bishop  goes  out,  and  is  accompanied 
to  the  Cross  by  all  the  people  with  hymns,  there  again  a 
psalm  is  said  and  prayer  is  made,  after  which  he  blesses  the 
faithful  and  the  Dismissal  takes  place,  and  as  he  comes  out  all 
approach  to  his  hand.  And  forthwith  the  Bishop  betakes  himself 
to  his  house,  and  from  that  hour  all  the  Monks  return  to  the 
Anastasis,  where  psalms  and  antiphons,  with  prayer  after  each 
psalm  or  antiphon,  are  said  until  daylight ;  the  Priests  and 
Deacons  also  keep  watch  in  turn  daily  at  the  Anastasis  with  the 
people,  but  ©f  the  lay  people,  whether  men  or  women,  those  who 
are  so  minded,  remain  in  the  place  until  daybreak,  and  those 
who  are  not  return  to  their  houses  and  betake  themselves  to 
sleep.  » 

2.  3Iass. 
Now  at  daybreak  because  it  is  the  Lord's  Day  every  one 
proceeds  to  the  greater  church,  built  by  Constantino,  which  is 
situated  in  Golgotha  behind  the  Cross,  where  all  things  are 
done  which  are  customary  everywhere  on  the  Lord's  Day.  But 
the  custom  here  is  that  of  all  the  Priests  who  take  their  seats, 


PILGRIMAGE   OF  ETIiEEIA   (SILVIA).  551 

as  many  as  are  willing,  preach,  and  after  them  all  the  Bishop 
preaches,  and  these  sermons  are  always  on  the  Lord's  Day,  in  order 
that  the  people  may  always  be  instructed  in  the  Scriptures  and 
in  the  love  of  God.  The  delivery  of  these  sermons  delays 
greatly  the  Dismissal  from  the  church,  so  that  the  Dismissal 
does  [not]  take  place  before  the  fourth  or  perhaps  the  fifth  hour. 
But  when  the  Dismissal  from  the  church  is  made  in  the  manner 
that  is  customary  everywhere,  the  Monks  accompany  the  Bishop 
with  hymns  from  the  church  to  the  Anastasis,  and  as  he 
approaches  with  hymns  all  the  doors  of  the  basilica  of  the 
Anastasis  are  opened,  and  the  people,  that  is  the  faithful, 
enter,  but  not  the  catechumens.  And  after  the  people  the 
Bishop  enters,  and  goes  at  once  within  the  rails  of  the  Cave 
of  the  Martyrium.  Thanks  are  first  given  to  God,  then  prayer 
is  made  for  all,  after  which  the  Deacon  bids  all  bow  their  heads, 
where  they  stand,  and  the  Bishop  standing  within  the  inner 
rails  blesses  them  and  goes  out,  each  one  drawing  near  to  his 
hand  as  he  makes  his  exit.  Thus  the  Dismissal  is  delayed  until 
nearly  the  fifth  or  sixth  hour.  And  in  like  manner  it  is  done 
at  lucernare  according  to  daily  custom. 

This  then  is  the  custom  observed  every  day  throughout  the 
whole  year  except  on  Solemn  Days,  as  to  the  keeping  of  which 
we  have  referred  later  on.  But  among  all  things  it  is  a  special 
feature  that  they  arrange  that  suitable  psalms  and  antiphons 
are  said  on  every  occasion,  both  those  said  by  night,  or  in  the 
morning,  as  well  as  those  throughout  the  day,  at  the  sixth  hour, 
the  ninth  hour,  or  at  lucernare,  all  being  so  appropriate  and  so 
reasonable  as  to  bear  on  the  matter  in  hand.  And  they  proceed 
to  the  greater  church,  which  was  built  by  Constantino,  and 
which  is  situated  in  Golgotha,  that  is,  behind  the  Cross,  on 
every  Lord's  Day  throughout  the  year  except  on  the  one  Sunday 
of  Pentecost,  when  they  proceed  to  Syon,  as  you  will  find  mentioned 
below ;  but  even  then  they  go  to  Syon  before  the  third  hour, 
the  Dismissal  having  been  first  made  in  the  gi-eater  church. 


A  leaf  is  wanting. 


552  APPENDIX. 

III. 

Festivals  at  Epiphany. 

1.  Nocturnal  Station  at  Betldehem. 

******* 

Blessed  is  He  that  comeih  in  the  Name  of  the  Lord,  and  the 
rest  which  follows.  And  since,  for  the  sake  of  the  Monks  who 
go  on  foot,  it  is  necessary  to  walk  slowly,  the  arrival  in  Jerusalem 
thus  takes  place  at  the  hour  when  a  man  begins  to  be  able  to 
recognise  another,  that  is,  close  upon  but  a  little  before  day- 
break. And  on  arriving  there,  the  Bishop  and  all  with  him 
immediately  enter  the  Anastasis,  where  an  exceedingly  great 
number  of  lights  are  already  burning.  There  a  psalm  is  said, 
prayer  is  made,  first  the  catechumens  and  then  the  faithful  are 
blessed  by  the  Bishop ;  then  the  Bishop  retires,  and  every  one 
returns  to  his  lodging  to  take  rest,  but  the  Monks  remain 
there  until  daybreak  and  recite  hymns. 

2.  Mass   at  Jerusalem. 

But  after  the  people  have  taken  rest,  at  the  beginning  of 
the  second  hour  they  all  assemble  in  the  greater  church,  which 
is  in  Golgotha. 

Now  it  would  be  superfluous  to  describe  the  adornment 
either  of  the  church,  or  of  the  Anastasis,  or  of  the  Cross,  or  in 
Bethlehem  on  that  day;  you  see  there  nothing  but  gold  and 
gems  and  silk.  For  if  you  look  at  the  veils,  they  are  made 
wholly  of  silk  striped  with  gold,  and  if  you  look  at  the  curtains, 
they  too  are  made  wholly  of  silk  striped  with  gold.  The  church 
vessels  too,  of  every  kind,  gold  and  jewelled,  are  brought  out  on 
that  day,  and  indeed,  who  could  either  reckon  or  describe  the 
number  and  weight  of  the  cereofala,^  or  of  the  cicindelae,^  or  of 
the  lucernae,^  or  of  the  various  vessels  1  And  what  shall  I  say 
of  the  decoration  of  the  fabric  itself,  which  Constantine,  under 
his  mother's  influence,  decorated  with  gold,  mosaic,  and  costly 

1  i.e.  candles  on  tall  candlesticks  (J>ucange). — Tb. 

2  Tapers?— Tr. 

*  Lanterns,  or  lamps. — Tb. 


PILGRIMAGE   OF  ETHEPJA   (SILVIA).  553 

marbles,  as  far  as  the  resources  of  his  kingdom  allowed  him, 
that  is,  the  greater  church  as  well  as  the  Anastasis,  at  the 
Cross,  and  the  other  Holy  Places  in  Jerusalem  ?  But  to  return 
to  the  matter  in  hand :  the  Dismissal  takes  place  on  the 
first  day  in  the  greater  church,  which  is  in  Golgotha,  and 
when  they  preach  or  read  the  several  lessons,  or  recite  hymns, 
all  are  appropriate  to  the  day.  And  afterwards  when  the 
Dismissal  fi-om  the  church  has  been  made,  they  repair  to  the 
Anastasis  with  hymns,  according  to  custom,  so  that  the  Dis- 
missal takes  place  about  the  sixth  hour.  And  on  this  day 
lucernare  also  is  said  according  to  the  daily  use. 

3.  Octave  of  the  Festival. 

On  the  second  day  also  they  proceed  in  like  manner  to  the 
church  in  Golgotha,  and  also  on  the  third  day ;  thus  the  feast  is 
celebrated  with  all  this  joyfulness  for  three  days  up  to  the  sixth 
hour  in  the  church  built  by  Constantine.  On  the  fourth  day  it 
is  celebrated  in  like  manner  with  similar  festal  array  in  Eleona, 
the  very  beautiful  church  which  stands  on  the  Mount  of  Olives  ; 
on  the  fifth  day  in  the  Lazarium,  which  is  distant  about  one 
thousand  five  hundred  paces  from  Jerusalem ;  on  the  sixth  day 
in  Syon,  on  the  seventh  day  in  the  Anastasis,  and  on  the  eighth 
day  at  the  Cross.  Thus,  then,  is  the  feast  celebrated  with  all 
this  joyfulness  and  festal  array  throughout  the  eight  days  in 
all  the  Holy  Places  which  I  have  mentioned  above.  And  in 
Bethlehem  also  throughout  the  entire  eight  days  the  feast  is 
celebrated  with  similar  festal  array  and  joyfulness  daily  by  the 
Priests  and  by  all  th«  Clergy  there,  and  by  the  Monks  who  are 
appointed  in  that  place.  For  from  the  hour  when  all  return  by 
night  to  Jerusalem  with  the  Bishop,  the  Monks  of  that  place  ^  keep 
vigil  in  the  church  in  Bethlehem,  reciting  hymns  and  antiphons, 
but  it  is  necessary  that  the  Bishop  should  always  keep  these 
days  in  Jerusalem.  And  immense  crowds,  not  of  Monks  only, 
but  also  of  the  laity,  both  men  and  women,  flock  together  to 
Jerusalem  from  every  quarter  for  the  solemn  and  joyous  observ- 
ance of  that  day. 

1  i.e.  of  Bethlehem.— Tb. 


554  APPENDIX. 

4.   The  Presentation  {lith  February). 

Without  doubt  the  fortieth  day  after  the  Epiphany  is  cele- 
brated here,  with  the  very  highest  honour,  for  on  that  day  there 
is  a  procession,  in  which  all  take  part,  in  the  Anastasis,  and  all 
things  are  done  in  their  order  with  the  greatest  joy,  just  as  at 
Easter.  All  the  Priests  preach,  and  then  the  Bishop,  always 
taking  for  their  subject  that  part  of  the  Gospel  where  Joseph 
and  Mary  brought  the  Lord  into  the  Temple  on  the  fortieth  day, 
and  Symeon  and  Anna  the  prophetess,  the  daughter  of  Phanuel, 
saw  Him,  and  (treating)  of  the  words  which  they  spake  when 
they  saw  the  Lord,  and  of  that  offering  which  His  parents 
made.  And  when  everything  that  is  customary  has  been  done 
in  order,  the  Sacraments  are  celebrated,  and  the  Dismissal  takes 
place. 

lY. 

Lent. 

And  when  the  Paschal  days  come  they  are  observed  thus : 
Just  as  with  us  forty  days  are  kept  before  Easter,  so  here  eight 
weeks  are  kept  before  Easter.  And  eight  weeks  are  kept  because 
there  is  no  fasting  on  the  Lord's  Days,  nor  on  the  Sabbath, 
except  on  the  one  Sabbath  on  which  the  Vigil  of  Easter  falls,  in 
which  case  the  fast  is  obligatory.  With  the  exception  then  of 
that  one  day,  there  is  never  fasting  on  any  Sabbath  here  through- 
out the  year.  Thus,  deducting  the  eight  Lord's  Days  and  the 
seven  Sabbaths  (for  on  the  one  Sabbath,  as  I  said  above,  the  fast 
is  obligatory)  from  the  eight  weeks,  there  remain  forty-one  fast 
days,  which  they  call  here  Eortae,  that  is  Quadragesimae. 

1.  Services  on  Sundays. 

Now  the  several  days  of  the  several  weeks  are  kept  thus  : 
On  the  Lord's  Day  after  the  first  cockci'ow  the  Bishop  reads 
in  the  Anastasis  the  account  of  the  Lord's  Resurrection  from  the 
Gospel,  as  on  all  Lord's  Days  throughout  the  whole  year,  and 
everything  is  done  at  the  Anastasis  and  at  the  Cross  as  on  all 
Lord's  Days  throughout  the  year,  up  to  daybreak.     Afterwards, 


PILGRIMAGE   OF  ETHEMA  (SILVIA).  555 

in  the  morning,  they  proceed  to  the  greater  church,  called  the 
Martyrium,  which  is  in  Golgotha  behind  the  Cross,  and  all  things 
that  are  customary  on  the  Lord's  Days  are  done  there.  In  like 
manner  also  when  the  Dismissal  from  the  church  has  been  made, 
they  go  with  hymns  to  the  Anastasis,  as  they  always  do  on  the 
Lord's  Days,  and  while  these  things  are  being  done  the  fifth  hour 
is  reached.  Lucernare,  however,  takes  place  at  its  own  hour,  as 
usual,  at  the  Anastasis  and  at  the  Cross,  and  in  the  various 
Holy  Places,  but  on  the  Lord's  Day  the  ninth  hour  is  [not]  ^ 
kept. 

2,   Weekday  Services. 

On  the  second  weekday  they  go  at  the  first  cockcrow  to  the 
Anastasis,  as  they  do  throughout  the  year,  and  everything  that 
is  usual  is  done  until  morning.  Then  at  the  third  hour  they 
go  to  the  Anastasis,  and  the  things  are  done  that  are  customary 
throughout  the  year  at  the  sixth  hour,  for  this  going  at  the  third 
hour  in  Quadragesima  is  additional.  At  the  sixth  and  ninth 
hours  also,  and  at  lucernare,  everything  is  done  that  is  customary 
throughout  the  whole  year  at  the  Holy  Places.  And  on  the 
third  weekday  all  things  are  done  as  on  the  second  weekday. 

3.   Wednesday  and  Friday. 

Again,  on  the  fourth  weekday  they  go  by  night  to  the 
Anastasis,  and  all  the  usual  things  are  done  until  morning,  and 
also  at  the  third  and  sixth  hours.  But  at  the  ninth  hour  they 
go  to  Syon,  as  is  customary  at  that  hour  on  the  fourth  and  sixth 
weekdays  throughout  the  year,  for  the  reason  that  the  fast  is 
always  kept  here  on  the  fourth  and  sixth  weekdays  even  by  the 
catechumens,  except  a  Martyrs'  Day  should  occur.  For  if  a 
Martyrs'  Day  should  chance  to  occur  on  the  fourth  or  on  the  sixth 
weekday  in  Quadragesima,  they  go  even  then  to  Syon  at  the  ninth 
hour.  But  on  the  days  of  Quadragesima,  as  I  said  above,  they 
proceed  to  Syon  on  the  fourth  weekday  at  the  ninth  hour, 
according  to  the  custom  of  the  whole  year,  and  all  things  that  are 
customary  at  the  ninth  hour  are  done,  except  the  Oblation,  for,  in 

*  Mgr.  Duchesne  supplies  this  not. 


556  APPENDIX. 

order  that  the  people  may  always  be  instructed  ia  the  law,  both  the 
Bishop  and  the  Priest  preach  diligently.  But  when  the  Dismissal 
has  been  made,  the  people  escort  the  Bishop  with  hymns  thence 
to  the  Anastasis,  so  that  it  is  already  the  hour  of  hicernare  when 
he  enters  the  Anastasis  ;  then  hymns  and  antiphons  are  said, 
prayers  are  made,  and  the  Dismissal  of  hicernare  takes  place  in 
the  Anastasis  and  at  the  Cross.  And  the  Dismissal  of  hicernare 
is  always  later  on  those  days  in  Quadragesima  than  on  other 
days  throughout  the  year.  On  the  fifth  weekday  everything  is 
done  as  on  the  second  and  third  weekday.  On  the  sixth  week- 
day everything  is  done  as  on  the  fourth,  including  the  going  to 
Syon  at  the  ninth  hour,  and  the  escorting  of  the  Bishop  thence 
to  the  Anastasis  with  hymns. 

4.  Saturday. 

But  on  the  sixth  weekday  the  vigils  are  observed  in  the 
Anastasis  from  the  hour  of  their  arrival  from  Sion  with  hymns, 
until  morning,  that  is,  from  the  hour  of  hicernare,  when  they 
entered,  to  the  morning  of  the  next  day,  that  is,  the  Sabbath. 
And  the  Oblation  is  made  in  the  Anastasis  the  earlier,  that  the 
Dismissal  may  take  place  before  sunrise.  Throughout  the  whole 
night  psalms  are  said  responsively  in  turn  with  antiphons  and 
with  various  lections,  the  whole  lasting  until  morning,  and  the 
Dismissal,  which  takes  place  on  the  Sabbath  at  the  Anastasis, 
is  before  sunrise,  that  is,  the  Oblation,  so  that  the  Dismissal  may 
have  taken  place  in  the  Anastasis  at  the  hour  when  the  sun  begins 
to  rise.  Thus,  then,  is  each  week  of  Quadragesima  kept,  the 
Dismissal  taking  place  earlier  on  the  Sabbath,  i.e.  before  sunrise, 
as  I  said,  in  order  that  the  liehdomadarii,  as  they  are  called  here, 
may  finish  their  fast  earlier.  For  the  custom  of  the  fast  in 
Quadragesima  is  that  the  Dismissal  on  the  Lord's  Day  is  at  the 
fifth  hour  in  order  that  they  whom  they  call  Jiehdomadarii,  that 
is,  they  who  keep  the  week's  (fast),  may  take  food.  And  when 
these  have  taken  their  meal  on  the  Lord's  Day,  they  do  not  eat 
until  the  Sabbath  morning  after  they  have  communicated  in  the 
Anastasis.  It  is  for  their  sake,  then,  that  they  may  finish  their 
fast    the    sooner,  that    the   Dismissal   on    the  Sabbath  at  the 


PILGRIMAGE   OF  ETHEEIA   (SILVIA).  557 

Anastasis  is  before  sunrise.  For  their  sake  the  Dismissal  is  in 
the  morning,  as  I  said  ;  not  that  they  alone  communicate,  but  all 
who  are  so  minded  communicate  on  that  day  in  the  Anastasis. 

5.   The  Fast. 

This  is  the  custom  of  the  fast  in  Quadragesima  :  some,  when 
they  have  eaten  after  the  Dismissal  on  the  Lord's  Day,  that  is, 
about  the  fifth  or  sixth  hour,  do  not  eat  throughout  the  whole 
week  until  after  the  Dismissal  at  the  Anastasis  on  the  Sabbath ; 
these  are  they  who  keep  the  week's  (fast). 

Nor,  after  having  eaten  in  the  morning,  do  they  eat  in  the 
evening  of  the  Sabbath,  but  they  take  a  meal  on  the  next  day, 
that  is.  on  the  Lord's  Day,  after  the  Dismissal  from  the  church 
at  the  fifth  hour  or  later,  and  then  they  do  not  eat  again  until 
the  Sabbath  comes  round,  as  I  said  above.  For  the  custom  here 
is  that  all  who  are  Aputaditae,  as  they  call  them  here,  whether 
men  or  women,  eat  only  once  a  day  on  the  day  when  they  do  eat, 
not  only  in  Quadragesima,  but  throughout  the  whole  year.  But 
if  any  of  the  Aputactitae  cannot  keep  the  entire  week  of  fasting 
as  described  above,  they  take  a  meal  in  the  middle  (of  the  week), 
on  the  fifth  day,  all  through  Quadragesima.  And  if  any  one 
cannot  do  this,  he  keeps  two  days'  fast  (in  the  week)  all  through 
Quadragesima,  and  they  who  cannot  do  even  this,  take  a  meal 
every  evening.  For  no  one  exacts  from  any  how  much  he  should 
do,  but  each  does  what  he  can,  nor  is  he  praised  who  has  done 
much,  nor  is  he  blamed  who  has  done  less ;  that  is  the  custom 
here.  For  their  food  during  the  days  of  Quadragesima  is  as 
follows  : — they  taste  neither  bread  which  cannot  be  weighed,^  nor 
oil,  nor  anything  that  grows  on  trees,  but  only  water  and  a  little 
gruel  made  of  flour.  Quadragesima  is  kept  thus,  as  we  have 
said.  And  at  the  end  of  the  week's  (fast)  the  vigil  is  kept  in  the 
Anastasis  frum  the  hour  of  lucernare  on  the  sixth  weekday,  when 
the  people  come  with  psalms  from  Syon,  to  the  morning  of  the 
Sabbath,  when  the  Oblation  is  offered  in  the  Anastasis.  And 
the  second,  third,  fourth,  fifth,  and  sixth  weeks  in  Quadragesima 
are  kept  as  the  first. 

'  Sec  note  on  p.  503.— Tr. 

2  0 


558  APPENDIX. 

V. 

Holy  Week  and  the  Festivals  at  Easter. 
1.  Saturday  hefore  Palm  Sunday. — Station  at  Betliany. 

Now  when  the  seventh  week  has  come,  that  is,  when  two 
weeks,  includmg  the  seventh,  are  left  before  Easter,  everything 
is  done  on  each  day  as  in  the  weeks  that  are  past,  except  that 
the  vigils  of  the  sixth  weekday,  which  were  kept  in  the  Anastasis 
during  the  first  six  weeks,  are,  in  the  seventh  week,  kept  in 
Syon,  and  with  the  same  customs  that  obtained  during  the  six 
weeks  in  the  Anastasis.  For  throughout  the  whole  vigil  psalms 
and  antiphons  are  said  appropriate  both  to  the  place  and  to 
the  day. 

And  when  the  morning  of  the  Sabbath  begins  to  dawn,  the 
Bishop  offers  the  Oblation.  And  at  the  Dismissal  the  Arch- 
deacon lifts  his  voice  and  says  :  "  Let  us  all  be  ready  to-day  at 
the  seventh  hour  in  the  Lazarium."  And  so,  as  the  seventh  hour 
approaches,  all  go  to  the  Lazarium,  that  is,  Bethany,  situated  at 
about  the  second  milestone  from  the  city.  And  as  they  go  from 
Jerusalem  to  the  Lazarium,  there  is,  about  five  hundred  paces 
from  the  latter  place,  a  church  in  the  street  on  that  spot  where 
Mary  the  sister  of  Lazarus  met  with  the  Lord.  Here,  when  the 
Bishop  arrives,  all  the  Monks  meet  him,  and  the  people  enter 
the  church,  and  one  hymn  and  one  antiphon  are  said,  and  that 
passage  is  read  in  the  Gospel  where  the  sister  of  Lazarus  meets 
the  Lord.  Then,  after  prayer  has  been  said,  and  when  all  have 
been  blessed,  they  go  thence  with  hymns  to  the  Lazarium.  And 
on  arriving  at  the  Lazarium,  so  great  a  multitude  assembles  that 
not  only  the  place  itself,  but  also  the  fields  around,  are  full  of 
people.  Hymns  and  antiphons  suitable  to  the  day  and  to  the 
place  are  said,  and  likewise  all  the  lessons  are  read.  Then, 
before  the  Dismissal,  notice  is  given  of  Easter,  that  is,  the 
Priest  ascends  to  a  higher  place  and  reads  the  passage  that 
is  written  in  the  Gospel :  then  Jesus  six  days  hefore  the  Passover 
came  to  Bethany,  and  the  rest.  So,  that  passage  having  been 
read  and  notice  given  of  Easter,  the  Dismissal  is  made.     This 


PILGEIMAGE   OF   ETHEEIA   (SILVIA).  659 

is  done  on  this  day  because,  as  it  is  written  in  the  Gospel,  these 
events  took  place  in  Bethany  six  days  before  the  Passover ;  there 
being  six  days  from  the  Sabbath  to  the  fifth  weekday  on  which, 
after  supper,  the  Lord  was  taken  by  night.  Then  all  return  to 
the  city  direct  to  the  Anastasis,  and  lucernare  takes  place  according 
to  custom. 

2.  Palm  Sunday. — (a)  Mass. 

On  the  next  day,  that  is,  the  Lord's  Day,  which  begins  the 
Paschal  week,  and  which  they  call  here  the  Great  Week,  when 
all  the  customary  services  from  cockcrow  until  morning  have 
taken  place  in  the  Anastasis  and  at  the  Cross,  they  proceed  on 
the  morning  of  the  Lord's  Day  according  to  custom  to  the 
greater  church,  which  is  called  the  Martyrium.  It  is  called  the 
Martyrium  because  it  is  in  Golgotha  behind  the  Cross,  where 
the  Lord  suffered.  When  all  that  is  customary  has  been  observed 
in  the  great  church,  and  before  the  Dismissal  is  made,  the  Arch- 
deacon lifts  his  voice  and  says  first :  "  Throughout  the  whole 
week,  beginning  from  to-morrow,  let  us  all  assemble  in  the 
Martyrium,  that  is,  in  the  great  church,  at  the  ninth  hour." 
Then  he  lifts  his  voice  again,  saying  :  "  Let  us  all  be  ready  to-day 
in  Eleona  at  the  seventh  hour."  So  when  the  Dismissal  has  been 
made  in  the  great  church,  that  is,  the  Martyrium,  the  Bishop  is 
escorted  with  hymns  to  the  Anastasis,  and  after  all  things  that 
are  customary  have  been  done  there  on  the  Lord's  Day,  after  the 
Dismissal  from  the  Martyrium,  every  one  hastens  home  to  eat, 
that  all  may  be  ready  at  the  beginning  of  the  seventh  hour  in 
the  church  in  Eleona,  on  the  Mount  of  Olives,  where  is  the  cave 
in  which  the  Lord  was  wont  to  teach. 

(6)  Procession  in  the  Evening. 

Accordingly  at  the  seventh  hour  all  the  people  go  up  to  the 
Mount  of  Olives,  that  is,  to  Eleona,  and  the  Bishop  takes  his  seat 
in  the  church,  where  hymns  and  antiphons  suitable  to  the  day  and 
to  the  place  are  said,  and  lessons  in  like  manner.  And  when  the 
ninth  hour  approaches  they  go  up  with  hymns  to  the  Imbomon, 
that  is,  to  the   place  whence  the  Lord  ascended   into   heaven. 


560  APPENDIX. 

and  there  they  sit  down,  for  all  the  people  are  always  bidden  to 
sit  when  the  Bishop  is  present ;  the  Deacons  alone  always  stand. 
Hymns  and  antiphons  suitable  to  the  day  and  to  the  place  are 
said,  interspersed  with  lections  and  prayers.  And  as  the 
eleventh  hour  approaches,  the  passage  from  the  Gospel  is  read, 
where  the  children,  carrying  branches  and  palms,  met  the  Lord, 
saying  :  Blessed  is  He  that  cometh  in  the  Name  of  the  Lord,  and 
the  Bishop  immediately  rises,  and  all  the  people  with  him,  and 
they  all  go  on  foot  from  the  top  of  the  Mount  of  Olives,  all  the 
people  going  before  him  with  hymns  and  antiphons,  answering 
one  to  another  :  Blessed  is  He  that  cometh  in  the  Name  of  the 
Lord.  And  all  the  children  in  the  neighbourhood,  even  those 
who  are  too  young  to  walk,  are  carried  by  their  parents  on  their 
shoulders,  all  of  them  bearing  branches,  some  of  palms  and  some 
of  olives,  and  thus  the  Bishop  is  escorted  in  the  same  manner  as 
the  Lord  was  of  old.  For  all,  even  those  of  rank,  both  matrons 
and  men,  accompany  the  Bishop  all  the  way  on  foot  in  this 
manner,  making  these  responses,  from  the  top  of  the  mount  to 
the  city,  and  thence  through  the  whole  city  to  the  Anastasis ; 
going  very  slowly  lest  the  people  should  be  wearied ;  and  thus 
they  arrive  at  the  Anastasis  at  a  late  hour.  And  on  arriving, 
although  it  is  late,  the  whole  of  lucernare  follows,  with  prayer  at 
the  Cross ;  after  which  the  people  are  dismissed. 

3.  Monday  in  Holy  WeeJc. 

On  the  next  day,  the  second  weekday,  everything  that  is 
customary  is  done  from  the  first  cockcrow  until  morning  in  the 
Anastasis ;  also  at  the  third  and  sixth  hours  everything  is  done 
that  is  customary  throughout  the  whole  of  Quadragesima.  But 
at  the  ninth  hour  all  assemble  in  the  great  church,  that  is,  the 
Martyrium,  where  hymns  and  antiphons  are  said  continuously 
until  the  first  hour  of  the  night,  lessons  suitable  to  the  day 
and  the  place  are  read,  interspersed  always  with  prayers. 
Lucernarium  takes  place  when  its  hour  approaches,  that  is,  so 
that  it  is  already  night  when  the  Dismissal  at  the  Martyrium 
takes  place.  When  the  Dismissal  has  been  made,  the  Bishop  is 
escorted  thence  with  hymns  to  the  Anastasis,  where,  when  he 


PILGEIMAGE   OF  ETIIEMA   (SILVIA).  561 

has  entered,  one  hymn  is  said,  followed  by  a  prayer ;  the 
catechumens  and  then  the  faithful  are  blessed,  and  the  Dismissal 
is  made. 

4.  Tuesday  in  Holy  Week. 
On  the  third  weekday  everything  is  done  as  on  the  second, 
with  this  one  thing  added — that  late  at  night,  after  the  Dismissal 
at  the  Martyrium,  and  after  the  going  to  the  Anastasis  and  after 
the  Dismissal  there,  then  all  proceed  at  that  hour  by  night  to 
the  church,  which  is  on  the  mount  Eleona.  And  when  they 
have  arrived  at  that  church,  the  Bishop  enters  the  Cave  where 
the  Lord  was  wont  to  teach  His  disciples,  and  after  receiving  the 
book  of  the  Gospel,  he  stands  and  himself  reads  the  words  of 
the  Lord  which  are  written  in  the  Gospel  according  to  Matthew, 
where  He  says :  Take  heed  that  no  man  deceive  you.  And  the 
Bishop  reads  through  the  whole  of  that  discourse,  and  when  he 
has  read  it,  prayer  is  made,  the  catechumens  and  the  faithful  are 
blessed,  the  Dismissal  is  made,  and  every  one  returns  from  the 
mount  to  his  house,  it  being  already  very  late  at  night. 

5.   Wednesday  in  Holy  Weeh. 

On  the  fourth  weekday  everything  is  done  as  on  the  second 
and  third  weekdays  throughout  the  whole  day  from  the  first 
cockcrow  onwards,  but  after  the  Dismissal  has  taken  place  at 
the  Martyrium  by  night,  and  the  Bishop  has  been  escorted  with 
hymns  to  the  Anastasis,  he  at  once  enters  the  Cave  which  is  in 
the  Anastasis,  and  stands  within  the  rails ;  but  the  Priest  stands 
before  the  rails  and  receives  the  Gospel,  and  reads  the  passage 
where  Judas  Iscariot  went  to  the  Jews  and  stated  what  they 
should  give  him  that  he  should  betray  the  Lord.  And  when  the 
passage  has  been  read,  there  is  such  a  moaning  and  groaning  of 
all  the  people  that  no  one  can  help  being  moved  to  tears  at  that 
hour.  Afterwards  prayer  follows,  then  the  blessing,  first  of  the 
catechumens,  and  then  of  the  faithful,  and  the  Dismissal  is  made. 

6,  Maundy  Thursday. — (a)  Evening  Masses. 

On  the  fifth  weekday  everything  that  is  customary  is  done 
from  the  first  cockcrow  until  morning  at  the  Anastasis,  and  also 


562  APPEXDIX. 

at  the  thii'd  and  at  the  sixth  hours.  But  at  the  eighth  hour  all 
the  people  gather  together  at  the  Martyrium  according  to 
custom,  only  earlier  than  on  other  days,  because  the  Dismissal 
must  be  made  sooner.  Then,  when  the  people  are  gathered 
together,  all  that  should  be  done  is  done,  and  the  Oblation  is 
made  on  that  day  at  the  Martyrium,  the  Dismissal  taking  place 
about  the  tenth  hour.  But  before  the  Dismissal  is  made  there, 
the  Archdeacon  raises  his  voice  and  says  :  "  Let  us  all  assemble 
at  the  first  hour  of  the  night  in  the  church  which  is  in  Eleona, 
for  great  toil  awaits  us  'to-day,  in  this  very  night."  Then,  after 
the  Dismissal  at  the  Martyrium,  they  arrive  behind  the  Cross, 
where  only  one  hymn  is  said  and  prayer  is  made,  and  the  Bishop 
offers  the  Oblation  there,  and  all  communicate.  Nor  is  the 
Oblation  ever  offered  behind  the  Cross  on  any  day  throughout 
the  year,  except  on  this  one  day.  And  after  the  Dismissal  there 
they  go  to  the  Anastasis,  where  prayer  is  made,  the  catechumens 
and  the  faithful  are  blessed  according  to  custom,  and  the 
Dismissal  is  made. 

(b)  NtgJit  Station  on  the  Mount  of  Olives. 

And  so  every  one  hastens  back  to  his  house  to  eat,  because, 
immediately  after  they  have  eaten,  all  go  to  Eleona  to  the  church 
wherein,  is  the  Cave  where  the  Lord  was  with  His  Apostles  on 
this  very  day.  There  then,  until  about  the  fifth  hour  of  the 
night,  hymns  and  antiphons  suitable  to  the  day  and  to  the  place 
are  said,  lessons,  too,  are  read  in  like  manner,  with  prayers 
interspersed,  and  the  passages  from  the  Gospel  are  read  where 
the  Lord  addressed  His  disciples  on  the  same  day  as  He  sat  in 
the  same  Cave  which  is  in  that  church.  And  they  go  thence  at 
about  the  sixth  hour  of  the  night  with  hymns  up  to  the 
Imbomon,  the  place  whence  the  Lord  ascended  into  heaven, 
where  again  lessons  are  read,  hymns  and  antiphons  suitable  to 
the  day  are  said,  and  all  the  prayers  which  are  made  by  the 
Bishop  are  also  suitable  both  to  the  day  and  to  the  place. 

(c)  Stations  at  Gethsemane. 
And    at    the    first    cockcrow   they    come    down    from    the 
Imbomon  with  hymns,  and  arrive  at  the  place  where  the  Lord 


PILGEIMAGE   OF  ETHEEIA   (sILVIA).  563 

prayed,  as  it  is  ■written  in  the  Gospel :  and  He  loas  loitJidrawn  ^ 
from  them  about  a  stone's  cast,  and  prayed,  and  the  rest.  There 
is  in  that  place  a  graceful  church.  The  Bishop  and  all  the 
people  enter,  a  prayer  suitable  to  the  place  and  to  the  day  is 
said,  with  one  suitable  hymn,  and  the  passage  from  the  Gospel 
is  read  where  He  said  to  Plis  disciples :  WatcTi,  that  ye  enter  not 
into  temptation  ;  the  whole  passage  is  read  through  and  prayer  is 
made.  And  then  all,  even  to  the  smallest  child,  go  down  with 
the  Bishop,  on  foot  with  hymns  to  Gethsemane ;  where,  on 
account  of  the  great  number  of  people  in  the  crowd,  who  are 
tired  by  the  vigils  and  weak  through  the  daily  fasts,-  and  because 
they  have  so  great  a  mountain  to  descend,  they  come  very  slowly 
with  hymns  to  Gethsemane.  And  over  two  hundred  church 
candles  are  made  ready  to  give  light  to  all  the  people.  On  their 
arrival  at  Gethsemane,  first  a  suitable  prayer  is  made,  then  a 
hymn  is  said,  then  the  passage  of  the  Gospel  is  read  Avhere  the 
Lord  was  taken.  And  when  this  passage  has  been  read  there  is 
so  great  a  moaning  and  groaning  of  all  the  people,  together  with 
weeping,  that  their  lamentation  may  be  heard  perhaps  as  far  as 
the  city. 

{d)  Beiurn  to  Jerusalem. 

From  that  hour  they  go  with  hymns  to  the  city  on  foot, 
reaching  the  gate  about  the  time  when  a  man  begins  to  be  able 
to  recognise  another,  and  thence  right  on  through  the  midst  of 
the  city ;  all,  to  a  man,  both  great  and  small,  rich  and  poor,  all 
are  ready  there,  for  on  that  special  day  not  a  soul  withdraws 
from  the  vigils  until  morning.  Thus  the  Bishop  is  escorted  from 
Gethsemane  to  the  gate,  and  thence  through  the  whole  of  the 
city  to  the  Cross. 

7,  Good  Friday. — (a)  Service  at  DayhreaJc. 

And  when  they  arrive  before  the  Cross  the  daylight  is 
already  growing  bxight.  There  the  passage  from  the  Gospel  is 
read  where  the  Lord  is  brought  before  Pilate,  with  everything 
that  is  written  concerning  that  which  Pilate  spake  to  the  Lord 

'  Lat.  et  acoessit. 


564  APPENDIX. 

or  to  the  Jews ;  the  whole  is  read.  And  afterwards  the  Bishop 
addresses  the  people,  comforting  them  for  that  they  have  both 
toiled  all  night  and  are  about  to  toil  during  that  same  day, 
(bidding)  them  not  be  weary,  but  to  have  hope  in  God,  Who  will 
for  their  toil  give  them  a  greater  reward.  And  encouraging 
them  as  he  is  able,  he  addresses  them  thus :  "  Go  now,  each  one 
of  you,  to  your  houses,  and  sit  down  awhile,  and  all  of  you  be 
ready  here  just  before  the  second  hour  of  the  day,  that  from  that 
hour  to  the  sixth  you  may  be  able  to  behold  the  holy  wood  of 
the  Cross,  each  one  of  us  believing  that  it  will  be  profitable  to 
his  salvation;  then  from  the  sixth  hour  we  must  all  assemble 
again  in  this  place,  that  is,  before  the  Cross,  that  we  may  apply 
ourselves  to  lections  and  to  prayers  until  night." 

(b)  The  Column  of  the  Flagellation. 

After  this,  when  the  Dismissal  at  the  Cross  has  been  made, 
that  is,  before  the  sun  rises,  they  all  go  at  once  with  fervour  to 
Syon,  to  pray  at  the  column  at  which  the  Lord  was  scourged. 
And  returning  thence  they  sit  for  awhile  in  their  houses,  and 
presently  all  are  ready. 

(c)  Adoration  of  the  Cross. 

Then  a  chair  is  placed  for  the  Bishop  in  Golgotha  behind  the 
Cross,  which  is  now  standing ;  ^  the  Bishop  duly  takes  his  seat 
in  the  chair,  and  a  table  covered  with  a  linen  cloth  is  placed 
before  him ;  the  Deacons  stand  round  the  table,  and  a  silver-gilt 
casket  is  brought  in  which  is  the  wood  of  the  holy  Cross.  The 
casket  is  opened  and  (the  wood)  is  taken  out,  and  both  the  wood 
of  the  Cross  and  the  Title  are  placed  upon  the  table.  Now,  when 
it  has  been  put  upon  the  table,  the  Bishop,  as  he  sits,  holds  the 
extremities  of  the  sacred  wood  firmly  in  his  hands,  while  the 
Deacons  who  stand  around  guard  it.  It  is  guarded  thus  because 
the  custom  is  that  the  people,  both  faithful  and  catechumens, 
come  one  by  one  and,  bowing  down  at  the  table,  kiss  the  sacred 
wood  and  pass  on.  And  because,  I  know  not  when,  some  one  is 
said  to  have  bitten  off  and  stolen  a  portion  of  the  sacred  wood, 

'  Mgr.  Ducliesne  says :  "I  do  not  understand  qttae  stat  mmc." 


PILGRIMAGE   OF  ETHERIA   (SILVIA).  565 

it  is  thus  guarded  by  the  Deacons  who  stand  around,  lest  any 
one  approaching  should  venture  to  do  so  again.  And  as  all  the 
people  pass  by  one  by  one,  all  bowing  themselves,  they  touch 
the  Cross  and  the  Title,  first  with  their  foreheads  and  then  with 
their  eyes ;  then  they  kiss  the  Cross  and  pass  through,  but  none 
lays  his  hand  upon  it  to  touch  it.  When  they  have  kissed  the 
Cross  and  have  passed  through,  a  Deacon  stands  holding  the  ring 
of  Solomon  and  the  horn  from  which  the  kings  were  anointed ; 
they  kiss  the  horn  also  and  gaze  at  the  ring  ^  ,  .  .  short  of  the 
second  ^  ...  all  the  people  are  passing  through  up  to  the  sixth 
hour,  entering  by  one  door  and  going  out  by  another ;  for  this  is 
done  in  the  same  place  where,  on  the  preceding  day,  that  is,  on 
the  fifth  weekday,  the  Oblation  was  offered. 

(d)  Station  at  Golgotha. 

And  when  the  sixth  hour  has  come,  they  go  before  the  Cross, 
whether  it  be  in  rain  or  in  heat,  the  place  being  open  to  the  air, 
as  it  were,  a  court  of  great  size  and  very  beautiful  between  the 
Cross  and  the  Anastasis ;  here  all  the  people  assemble  in  such 
great  numbers  that  there  is  no  thoroughfare.  The  chair  is 
placed  for  the  Bishop  before  the  Cross,  and  from  the  sixth  to  the 
ninth  hour  nothing  else  is  done  but  the  reading  of  lessons,  which 
are  read  thus  :  first  from  the  Psalms  wherever  the  Passion  is 
spoken  of,  then  from  the  Apostle,  either  from  the  epistles  of  the 
Apostles  or  from  their  Acts,  wherever  they  have  spoken  of  the 
Lord's  Passion ;  then  the  passages  from  the  Gospels,  where  He 
suffered,  are  read.  Then  the  readings  from  the  prophets  where 
they  foretold  that  the  Lord  should  suffer,  then  from  the  Gospels 
where  He  mentions  His  Passion.  Thus  from  the  sixth  to  the 
ninth  hours  the  lessons  are  so  read  and  the  hymns  said,  that  it 
may  be  shown  to  all  the  people  that  whatsoever  the  prophets 
foretold  of  the  Lord's  Passion  is  proved  from  the  Gospels  and 
from  the  writings  of  the  Apostles  to  have  been  fulfilled.  And 
so  through  all  those  three  hours  the  people  are  taught  that 
nothing  was  done  which  had  not  been  foretold,  and  that  nothing 

1  There  is  here  au  hiatus  in  the  MS. — Tb. 


566  APPENDIX. 

was  foretold  which  was  not  wholly  fulfilled.  Prayers  also  suit- 
able to  the  day  are  interspersed  thi'oughout.  The  emotion  shown 
and  the  mourning  by  all  the  people  at  every  lesson  and  prayer  is 
wonderful ;  for  there  is  none,  either  great  or  small,  who,  on  that 
day  during  those  three  hours,  does  not  lament  more  than  can  be 
conceived,  that  the  Lord  had  suffered  those  things  for  us. 

Afterwards,  at  the  beginning  of  the  ninth  hour,  there  is  read 
that  passage  from  the  Gospel  according  to  John  where  He  gave 
up  the  ghost.     This  read,  prayer  and  the  Dismissal  follow. 

(e)  Evening  Offices. 

And  when  the  Dismissal  before  the  Cross  has  been  made,  all 
things  are  done  in  the  greater  church,  at  the  Martyrium,  which 
ax'e  customary  during  this  week  from  tlie  ninth  hour — when  the 
assembly  takes  place  in  the  Martyrium — until  late.  And  after 
the  Dismissal  at  the  Martyrium,  they  go  to  the  Anastasis,  where, 
when  they  arrive,  the  passage  from  the  Gospel  is  read  where 
Joseph  begged  the  Body  of  the  Lord  from  Pilate  and  laid  it 
in  a  new  sepulchre.  And  this  reading  ended,  a  prayer  is  said, 
the  catechumens  are  blessed,  and  the  Dismissal  is  made. 

But  on  that  day  no  announcement  is  made  of  a  vigil  at  the 
Anastasis,  because  it  is  known  that  the  people  are  tired ;  never- 
theless, it  is  the  custom  to  watch  there.  So  all  of  the  people 
who  are  willing,  or  rather,  who  are  able,  keep  watch,  and  they 
who  are  unable  do  not  watch  there  until  the  morning.  Those 
of  the  Clergy,  however,  who  are  strong  or  young  keep  vigil  there, 
and  hymns  and  antiphons  are  said  throughout  the  whole  night 
until  morning ;  a  very  great  crowd  also  keep  night-long  watch, 
some  from  the  late  hour  and  some  from  midnight,  as  they 
are  able. 

8.   Vigil  of  Easter. 

Now,  on  the  next  day,  the  Sabbath,  everything  that  is 
customary  is  done  at  the  third  hour  and  also  at  the  sixth ;  the 
service  at  the  ninth  hour,  however,  is  not  held  on  the  Sabbath, 
but  the  Paschal  vigils  are  prepared  in  the  great  church,  the 
Martyrium.  The  Paschal  vigils  are  kept  as  with  us,  with  this 
one  addition,  that  the  children,  when  they  have  been  baptised 


PILGRIMAGE   OF  ETHEEIA   (SILVIA).  567 

and  clothed,  and  when  they  issue  from  the  font,  are  led  with  the 
Bishop  first  to  the  Anastasis ;  the  Bishop  enters  within  the  rails 
of  the  Anastasis,  and  one  hymn  is  said,  then  the  Bishop  says  a 
prayer  for  them,  and  then  he  goes  with  them  to  the  greater 
church,  where,  according  to  custom,  all  the  people  are  keeping 
watch.  Everything  is  done  there  that  is  customary  with  us  also, 
and  after  the  Oblation  has  been  offered,  the  Dismissal  is  made. 
After  the  Dismissal  of  the  vigils  has  been  made  in  the  greater 
church,  they  go  at  once  with  hyinns  to  the  Anastasis,  where  the 
passage  from  the  Gospel  about  the  Resurrection  is  read.  Prayer 
is  made,  and  the  Bishop  makes  the  Offering.  But  everything 
is  done  quickly  on  account  of  the  people,  that  they  should 
not  be  delayed  any  longer,  and  so  the  people  are  dismissed. 
The  Dismissal  of  the  vigils  takes  place  on  that  day  at  the  same 
hour  as  with  us. 

9.  Octave  of  Easter. 

Moreover,  the  Paschal  days  are  kept  up  to  a  late  hour  as 
with  us,  and  the  Dismissals  take  place  in  their  order  throughout 
the  eight  Paschal  days,  as  is  the  custom  everywhere  at  Easter 
throughout  the  Octave.  But  the  adornment  (of  the  churches)  and 
order  (of  the  services)  here  are  the  same  throughout  the  Octave 
of  Easter  as  they  are  during  Epiphany,  in  the  greater  church, 
in  the  Anastasis,  at  the  Cross,  in  Eleona,  in  Bethlehem,  as  well 
as  in  the  Lazarium,  in  fact,  everywhere,  because  these  are  the 
Paschal  days.  On  the  first  Lord's  Day  ^  they  proceed  to  the 
great  church,  that  is,  the  Martyrium,  as  well  as  on  the  second 
and  third  weekdays,  but  always  so  that  after  the  Dismissal  has 
been  made  at  the  Martyrium,  they  go  to  the  Anastasis  with 
hymns.  On  the  fourth  weekday  they  proceed  to  Eleona,  on  the 
fifth  to  the  Anastasis,  on  the  sixth  to  Syon,  on  the  Sabbath 
before  the  Cross,  but  on  the  Lord's  Day,  that  is,  on  the  Octave, 
they  (proceed  to)  the  great  church  again,  that  is,  to  the 
Martyrium, 

Moreover,  on  the  eight  Paschal  days  the  Bishop  goes  every 
day  after  breakfast  up  to  Eleona  with  all  the  Clergy,  and  with 

1  i.e.  Easter  Day  itself.— Tb. 


568  APPENDIX. 

all  the  children  who  have  been  baptised,  and  with  all  who  are 
Aputactitae,  both  men  and  women,  and  likewise  with  all  the 
people  who  are  willing.  Hymns  are  said  and  prayers  are  made, 
both  in  the  church  which  is  on  Eleona,  wherein  is  the  Cave 
where  Jesus  was  wont  to  teach  His  disciples,  and  also  in  the 
Imbomon,  that  is,  in  the  place  whence  the  Lord  ascended  into 
heaven.  And  when  the  psalms  have  been  said  and  prayer  has 
been  made,  they  come  down  thence  with  hymns  to  the  Anastasis 
at  the  hour  of  lucerna.  This  is  done  throughout  all  the  eight 
days. 

10.   Vesper  Station  at  Slon  on  Easter  Sunday. 

Now,  on  the  Lord's  Day  at  Easter,  after  the  Dismissal  of 
lucernare,  that  is,  at  the  Anastasis,  all  the  people  escort  the 
Bishop  with  hymns  to  Syon.  And,  on  arriving,  hymns  suitable 
to  the  day  and  place  are  said,  prayer  is  made,  and  the  passage 
from  the  Gospel  is  read  where  the  Lord,  on  the  same  day,  and  in 
the  same  place  where  the  church  now  stands  in  Syon,  came  in  to 
His  disciples  when  the  doors  were  shut.  That  is,  when  one  of  His 
disciples,  Thomas,  was  absent,  and  when  he  returned  and  the 
other  Apostles  told  him  that  they  had  seen  the  Lord,  he  said  : 
"  Except  I  shall  see,  I  will  not  believe."  When  this  has  been 
read,  prayer  is  again  made,  the  catechumens  and  the  faithful  are 
blessed,  and  every  one  returns  to  his  house  late,  about  the  second 
hour  of  the  night. 

11.  Sunday  after  faster. 

Again,  on  the  Octave  of  Easter,  that  is,  on  the  Lord's  Day,  all 
the  people  go  up  to  Eleona  with  the  Bishop  immediately  after 
the  sixth  hour.  First  they  sit  for  awhile  in  the  church  which 
is  there,  and  hymns  and  antiphons  suitable  to  the  day  and  to  the 
place  are  said ;  prayers  suitable  to  the  day  and  to  the  place  are 
likewise  made.  Then  they  go  up  to  the  Imbomon  with  hymns, 
and  the  same  things  are  done  there  as  in  the  former  place.  And 
when  the  time  comes,  all  the  people  and  all  the  Aputactitae  escort 
the  Bishop  with  hymns  down  to  the  Anastasis,  arriving  there  at 
the  usual  hour  for  lucernarium.  So  lucernarium  takes  place  at  the 
Anastasis  and  at  the  Cross,  and  all  the  people  to  a  man  escort 


PILGRIMAGE   OF  ETHERIA  (SILVIA).  569 

the  Bishop  thence  with  hymns  to  Syon.  And  when  they  have 
arrived,  hymns  suitable  to  the  day  and  to  the  place  are  said  there 
also,  and  lastly  that  passage  from  the  Gospel  is  read  where,  on 
the  Octave  of  Easter,  the  Lord  came  in  where  the  disciples  were, 
and  reproved  Thomas  because  he  had  been  unbelieving.  The 
whole  of  that  lesson  is  read,  with  prayer  afterwards ;  the  cate- 
chumens and  the  faithful  are  both  blessed,  and  every  one  returns 
to  his  house  as  usual,  just  as  on  the  Lord's  Day  of  Easter,  at  the 
second  hour  of  the  night. 

VI. 

Festivals  of  Whitsuntide. 

1.  Eastertide. 

Now,  from  Easter  to  the  fiftieth  day,  that  is,  to  Pentecost,  no 
one  fasts  here,  not  even  those  who  are  Ajmtactitae.  During  these 
days,  as  throughout  the  whole  year,  the  customary  things  are 
done  at  the  Anastasis  from  the  first  cockcrow  until  morning, 
and  at  the  sixth  hour  and  at  lucernare  likewise.  But  on  the 
Lord's  Days  the  procession  is  always  in  the  Martyrium,  that  is, 
in  the  great  church,  according  to  custom,  and  they  go  thence 
with  hymns  to  the  Anastasis.  On  the  fourth  and  sixth  week- 
days, as  no  one  fasts  during  those  days,  the  procession  is  in  Syon, 
but  in  the  morning;  and  the  Dismissal  is  made  in  its  due 
order. 

2.   The  Ascension.— Festival  at  Bethlehem. 

On  the  fortieth  day  after  Easter,  that  is,  on  the  fifth  week- 
day. All  go  on  the  previous  day,  that  is,  on  the  fourth  weekday, 
after  the  sixth  hour  to  Bethlehem  to  celebrate  the  vigils,  for  the 
vio-ils  are  kept  in  Bethlehem,  in  the  church  wherein  is  the  Cave 
where  the  Lord  was  born.  And  on  the  next  day,  the  fifth  week- 
day, the  fortieth  day  after  Easter,  the  Dismissal^  is  celebrated  in 
its  due  order,  so  that  the  Priests  and  the  Bishop  preach,  treating 
of  the  things  suitable  to  the  day  and  the  place,  and  afterwards 
every  one  returns  to  Jerusalem  late. 

*  Lat.  missa  celebratur. 


570  APPENDIX. 


3.   Whitsunday. — (a)  Morning  Station. 

But  on  the  fiftieth  clay,  that  is,  the  Lord's  Day,  when  the 
people  have  a  very  great  deal  to  go  through,  everything  that  is 
customary  is  done  from  the  first  cockcrow  onwards  ;  vigil  is  kept 
in  the  Anastasis,  that  the  Bishop  may  read  the  passage  from  the 
Gospel  that  is  always  read  on  the  Lord's  Day,  namely,  the 
account  of  the  Lord's  Resurrection,  and  afterwards  everything 
customary  is  done  in  the  Anastasis,  just  as  throughout  the  whole 
year.  But  when  morning  is  come,  all  the  people  proceed  to  the 
great  church,  that  is,  to  the  Martyrium,  and  all  things  usual  are 
done  there ;  the  Priests  preach  and  then  the  Bishop,  and  all 
things  that  are  prescribed  are  done,  the  Offering  being  made, 
as  is  customary  on  the  Lord's  Day,  only  the  same  Dismissal  ^ 
in  the  Martyrium  is  hastened,  in  order  that  it  may  be  made 
before  the  third  hour, 

(h)  Station  at  Sion. 

And  when  the  Dismissal  has  been  made  at  the  Martyrium, 
all  the  people,  to  a  man,  escort  the  Bishop  with  hymns  to  Syon, 
so  that  they  are  in  Syon  when  the  third  hour  is  fully  come.  And 
on  their  arrival  there  the  passage  from  the  Acts  of  the  Apostles 
is  read  where  the  Spirit  came  down  so  that  (men  of)  all  tongues 
understood  the  things  that  were  spoken,  and  the  Dismissal  takes 
place  afterwards  in  due  course.  The  Priests  likewise  (preach) 
on  that  which  is  read,  because  this  is  the  selfsame  place  in  Syon 
— on  which  the  church  now  stands — where  of  old  the  multitude 
was  assembled  with  the  Apostles  after  the  Lord's  Passion,  where 
this  occurred  ;  the  account  of  this,  as  we  have  said  above,  is 
there  read  from  the  Acts  of  the  Apostles.  Afterwards  the 
Dismissal  takes  place  in  due  course,  and  the  Offering  is  made 
there.  Then,  that  the  people  may  be  dismissed,  the  Archdeacon 
raises  his  voice,  and  says :  "  Let  us  all  be  ready  to-day  in 
Eleona,  in  the  Imbomon,  directly  after  the  sixth  hour." 

^  Lat.  eadem  adceleratur  missa. 


PILGRIMAGE   OF  ETHERIA    (SILVIA).  571 

(c)  Station  at  the  Mount  of  Olives. 

So  all  the  people  return,  each  to  his  house,  to  refresh  them- 
selves, and  immediately  after  breakfast  they  ascend  the  Mount 
of  Olives,  that  is,  to  Eleona,  each  as  he  can,  so  that  there  is  no 
Christian  left  in  the  city  who  does  not  go.  When,  therefore, 
they  have  gone  up  the  Mount  of  Olives,  that  is,  to  Eleona,  they 
first  enter  the  Imbomon,  that  is,  the  place  whence  the  Lord 
ascended  into  heaven,  and  the  Bishop  and  the  Priests  take  their 
seat  there,  and  likewise  all  the  people.  Lessons  are  read  there 
with  hymns  interspersed,  antiphons  too  are  said  suitable  to  the 
day  and  the  place,  also  the  prayers  which  are  interspersed  have 
likewise  similar  references.  The  passage  from  the  Gospel  is 
also  read  where  it  speaks,  of  the  Lord's  Ascension,  also  (the 
passage)  from  the  Acts  of  the  Apostles  which  tells  of  the 
Ascension  of  the  Lord  into  heaven  after  His  Resurrection. 
And  when  this  is  over,  the  catechumens  and  then  the  faithful 
are  blessed,  and  they  come  down  thence,  it  being  already  the 
ninth  hour,  and  go  with  hymns  to  that  church  which  is  in 
Eleona,  wherein  is  the  Cave  where  the  Lord  was  wont  to  sit  and 
teach  His  Apostles.  And  as  it  is  already  past  the  tenth  hour 
when  they  arrive,  lucernare  takes  place  there ;  prayer  is  made, 
and  the  catechumens  and  likewise  the  faithful  are  blessed. 

{d)  Night  Procession. 

And  then  all  the  people  to  a  man  descend  thence  with  the 
Bishop,  saying  hymns  and  antiphons  suitable  to  that  day,  and 
so  come  very  slowly  to  the  Martyrium.  It  is  already  night 
when  they  reach  the  gate  of  the  city,  and  about  two  hundred 
church  candles  ai-e  provided  for  the  use  of  the  people.  And  as  it 
is  a  good  distance  from  the  gate  to  the  great  church,  that  is,  the 
Martyrium,  they  arrive  about  the  second  hour  of  the  night,  for 
they  go  the  whole  way  very  slowly  lest  the  people  should  be 
weary  from  being  afoot.  And  when  the  great  gates  are  opened, 
which  face  towards  the  market-place,  all  the  people  enter  the 
Martyrium  with  hymns  and  with  the  Bishop.  And  when  they 
have  entered  the  church,  hymns  are  said,  prayer  is  made,  the 


572  APPENDIX. 

catechumens  and  also  the  faithful  are  blessed  ;  after  which  they 
go  again  with  hymns  to  the  Anastasis,  where  on  their  arrival 
hymns  and  antiphons  are  said,  prayer  is  made,  the  catechumens 
and  also  the  faithful  are  blessed;  this  is  likewise  done  at  the 
Cross.  Lastly,  all  the  Christian  people  to  a  man  escort  the 
Bishop  with  hymns  to  Syon,  and  when  they  are  come  there, 
suitable  lessons  are  read,  psalms  and  antiphons  are  said,  prayer 
is  made,  the  catechumens  and  the  faithful  are  blessed,  and  the 
Dismissal  takes  place.  And  after  the  Dismissal  all  approach  the 
Bishop's  hand,  and  then  every  one  returns  to  his  house  about 
midnight. 

Thus  very  great  fatigue  is  endured  on  that  day,  for  vigil  is 
kept  at  the  Anastasis  from  the  first  cockcrow,  and  there  is  no 
pause  from  that  time  onward  throughout  the  whole  day,  but  the 
whole  celebration  (of  the  Feast)  lasts  so  long  that  it  is  midnight 
when  every  one  returns  home  after  the  Dismissal  has  taken  place 
at  Syon. 

4.  Itesumijiion  of  the  Ordinary  Service. 

Now,  from  the  day  after  the  fiftieth  day  all  fast  as  is 
customary  throughout  the  whole  year,  each  one  as  he  is  able, 
except  on  the  Sabbath  and  on  the  Lord's  Day,  which  are  never 
kept  as  fasts  in  this  place.  On  the  ensuing  days  everything  is 
done  as  during  the  whole  year,  that  is,  vigil  is  kept  in  the 
Anastasis  from  the  first  cockcrow.  And  if  it  be  the  Lord's 
Day,  at  the  earliest  cockcrow  the  Bishop  first  reads  in  the 
Anastasis,  as  is  customary,  the  passage  from  the  Gospel  concern- 
ing the  Resurrection,  which  is  always  read  on  the  Lord's  Day, 
and  then  afterwards  hymns  and  antiphons  are  said  in  the 
Anastasis  until  daylight.  But  if  it  be  not  the  Lord's  Day, 
only  hymns  and  antiphons  are  said  in  like  manner  in 
the  Anastasis  from  the  first  cockcrow  until  daylight.  All  the 
Apiitactitae,  and  of  the  people  those  who  are  able,  attend;  the 
Clergy  go  by  turns,  daily.  The  Clergy  go  there  at  first  cockcrow, 
but  the  Bishop  always  as  it  begins  to  dawn,  that  the  morning 
Dismissal  may  be  made  with  all  the  Clergy  present,  except  on 
the   Lord's   Day,  when   (the  Bishop)    has  to   go   at  the  first 


PILGKIMAGE   OF  ETHEEIA  (SILVIA).  573 

cockcrow,  that  he  may  read  the  Gospel  in  the  Anastasis.  After- 
wards everything  is  done  as  usual  in  the  Anastasis  until  the 
sixth  hour,  and  at  the  ninth,  as  well  as  at  lucernare,  according  to 
the  custom  of  the  whole  year.  But  on  the  fourth  and  sixth 
weekdays,  the  ninth  hour  is  kept  in  Syon  as  is  customary. 


VII. 

Baptism. 
1.  The  Inscribing  of  the  Compeients. 

Moreover,  I  must  write  how  they  are  taught  who  are  baptised 
at  Easter,  Now  he  who  gives  in  his  name,  gives  it  in  on  the 
day  before  Quadragesima,  and  the  Priest  writes  down  the  names 
of  all ;  this  is  before  the  eight  weeks  which  I  have  said  are  kept 
here  at  Quadragesima.  And  when  the  Priest  has  written  down 
the  names  of  all,  after  the  next  day  of  Quadragesima,  that  is,  on 
the  day  when  the  eight  weeks  begin,  the  chair  is  set  for  the 
Bishop  in  the  midst  of  the  great  church,  that  is,  at  the  Martyrium, 
and  the  Priests  sit  in  chairs  on  either  side  of  him,  while  all  the 
Clergy  stand.  Then  one  by  one  the  Competents  are  brought  up, 
coming,  if  they  are  men,  with  their  fathers,  and  if  women,  with 
their  mothers.  Then  the  Bishop  asks  the  neighbours  of  every 
one  who  has  entered  concerning  each  individual,  saying  :  "  Does 
this  man  lead  a  good  life,  is  he  obedient  to  his  parents,  is  he 
not  given  to  wine,  nor  deceitful  ? "  making  also  inquiry  about 
the  several  vices  which  are  more  serious  in  man.  And  if  he  has 
proved  him  in  the  presence  of  witnesses  to  be  blameless  in  all 
these  matters  concerning  which  he  has  made  inquiry,  he  writes 
down  his  name  with  his  own  hand.  But  if  he  is  accused  in 
any  matter,  he  orders  him  to  go  out,  saying  :  "  Let  him  amend, 
and  when  he  has  amended  then  let  him  come  to  the  bath  (of 
regeneration)."  And  as  he  makes  inquiry  concerning  the  men, 
so  also  does  he  concerning  the  women.  But  if  any  be  a  stranger, 
he  comes  not  so  easily  to  Baptism,  unless  he  has  testimonials 
from  those  who  know  him. 

2  p 


574  APPENDIX. 

2.  Preparation  for  Baptism, — Catechisings. 

This  also  I  must  write,  Reverend  Sisters,  lest  you  should 
think  that  these  things  are  done  without  good  reason.  The 
custom  here  is  that  they  who  come  to  Baptism  at  this  season 
fast  for  forty  days,  but  first  they  are  exorcised  by  the  Clergy 
early  .in  the  day,  as  soon  as  the  morning  Dismissal  has  been  made 
in  the  Anastasis.  Immediately  afterwards  the  chair  is  placed 
for  the  Bishop  at  the  Martyrium  in  the  great  church,  and  all 
who  are  to  be  baptised  sit  around,  near  the  Bishop,  both  men 
and  women,  their  fathers  and  mothers  standing  there  also. 
Besides  these,  all  the  people  who  wish  to  hear  come  in  and  sit 
down — the  faithful  however  only,  for  no  catechumen  enters 
there  when  the  Bishop  teaches  the  others  the  law.  Beginning 
from  Genesis  he  goes  through  all  the  Scriptures  during  those 
forty  days,  explaining  them,  first  literally,  and  then  unfolding 
them  spiritually.  They  are  also  taught  about  the  Kesurrection, 
and  likewise  all  things  concerning  the  Faith  during  those  days. 
And  this  is  called  the  Catechising. 

3.  ''Traditio"  of  the  Creed. 

Then  when  five  weeks  are  completed  from  the  time  when  their 
teaching  began,  the  (Competents)  then  are  taught  the  Creed. i 
And  as  he  explained  the  meaning  of  all  the  Scriptures,  so  does 
■he  explain  the  meaning  of  the  Creed ;  each  article  fii'st  literally 
and  then  spiritually.  By  this  means  all  the  faithful  in  these 
parts  follow  the  Scriptures  when  they  are  read  in  church, 
inasmuch  as  they  are  all  taught  during  those  forty  days  from 
the  first  to  the  third  hour,  for  the  Catechising  lasts  for  three 
hours.  And  God  knows,  Reverend  Sisters,  that  the  voices  of  the 
faithful  who  come  in  to  hear  the  Catechising  are  louder  (in 
approval)  of  the  things  spoken  and  explained  by  the  Bishop  than 
they  are  when  he  sits  and  preaches  in  church.  Then,  after  the 
Dismissal  of  the  Catechising  is  made,  it  being  already  the  third 
hour,  the  Bishop  is  at  once  escorted  with  hymns  to  the  Anastasis. 

'  Lat.  acoipient  nmholum. 


PILGRIMAGE   OF   ETHERIA   (SILVIA).  575 

So  the  Dismissal  takes  place  at  the  third  hour.  Thus  are  they 
taught  for  three  hours  a  day  for  sevea  weeks,  but  in  the  eighth 
week  of  Quadragesima,  which  is  called  the  Great  Week,  there  is 
no  time  for  them  to  be  taught,  because  the  things  that  I  have 
described  above  must  be  carried  out.^ 

4.  "  Bedditio "   [Becitaiion]  of  tlie  Creed. 

And  when  the  seven  weeks  are  past,  the  Paschal  week  is  left, 
which  they  call  here  the  Great  Week.  Then  the  Bishop  comes 
in  the  morning  into  the  great  church  at  the  Martyrium,  and  the 
chair  is  placed  for  him  in  the  apse  behind  the  altar,  where  they 
come  one  by  one,  a  man  with  his  father  and  a  woman  with  her 
mother,  and  recite  the  Creed  to  the  Bishop.  And  when  they 
have  recited  the  Creed  to  the  Bishop,  he  addresses  them  all,  and 
says :  "  During  these  seven  weeks  you  have  been  taught  all  the 
law  of  the  Scriptures,  you  have  also  heard  concerning  the  Faith, 
and  concerning  the  resurrection  of  the  flesh,  and  the  whole 
explanation  of  each  separate  thing,  as  far  as  you  were  able, 
being  yet  catechumens.  But  the  teachings  of  the  deeper  mystery, 
that  is,  of  Baptism  itself,  you  cannot  hear,  being  as  yet  catechu- 
mens. But,  lest  you  should  think  that  anything  is  done  without 
good  reason,  these,  when  you  have  been  baptised  in  the  Name 
of  God,  you  shall  hear  in  the  Anastasis,  during  the  eight  Paschal 
days,  after  the  Dismissal  from  the  church  has  been  made. 
You,  being  as  yet  catechumens,  cannot  be  told  the  more  secret 
mysteries  of  God." 

5.  Mystic  CatecMsings. 

But  when  the  days  of  Easter  have  come,  during  those  eight 
days,  that  is,  from  Easter  to  the  Octave,  when  the  Dismissal 
from  the  church  has  been  made,  they  go  with  hymns  to  the 
Anastasis.  Prayer  is  said  anon,  the  faithful  are  blessed,  and 
the  Bishop  stands,  leaning  against  the  inner  rails  which  are  in 
the  Cave  of  the  Anastasis,  and  explains  all  things  that  are 
done  in  Baptism.     In  that  hour  no  catechumen  approaches  the 

'  i.e.  the  Holy  Week  services. — Tb. 


576  APPENDIX. 

AnastasiSj  but  only  the  neophytes  and  the  faithful,  who  wish  to 
hear  concerning  the  mysteries,  enter  there,  and  the  doors  are 
shut  lest  any  catechumen  should  draw  near.  And  while  the 
Bishop  discusses  and  sets  forth  each  point,  the  voices  of  those 
who  applaud  are  so  loud  that  they  can  be  heard  outside  the 
church.  And  truly  the  mysteries  are  so  unfolded  that  there  is 
no  one  unmoved  at  the  things  that  he  hears  to  be  so  explained. 

Now,  forasmuch  as  in  that  province  some  of  the  people  know 
both  Greek  and  Syriac,  while  some  know  Greek  alone  and  others 
only  Syriac ;  and  because  the  Bishop,  although  he  knows  Syriac, 
yet  always  speaks  Greek,  and  never  Syriac,  there  is  always  a 
Priest  standing  by  who,  when  the  Bishop  speaks  Greek,  inter- 
prets into  Syriac,  that  all  may  understand  what  is  being  taught. 
And  because  all  the  lessons  that  are  read  in  the  church  must  be 
read  in  Greek,  some  one  always  stands  by  who  interprets  them 
into  Syriac,  for  the  people's  sake,  that  they  may  always  be  edified. 
Moreover,  the  Latins  here,  who  understand  neither  Syriac  nor 
Greek,  in  order  that  they  be  not  disappointed,  have  (all  things) 
explained  to  them,  for  there  are  other  brothers  and  sisters 
knowing  both  Greek  and  Latin,  who  translate  into  Latin  for 
them.  But  what  is  above  all  things  very  pleasant  and  admirable 
here,  is  that  the  hymns,  the  antiphons,  and  the  lessons,  as  well 
as  the  prayers  which  the  Bishop  says,  always  have  suitable 
and  fitting  references,  both  to  the  day  that  is  being  celebrated 
and  also  to  the  place  where  the  celebration  is  being  made. 


VIII. 

Dedication  of  Churches. 

Those  are  called  the  days  of  Dedication  when  the  holy  church 
which  is  in  Golgotha,  and  which  they  call  the  Martyrium,  was 
consecrated  to  God ;  the  holy  church  also  which  is  at  the 
Anastasis,  that  is,  in  the  place  where  the  Lord  rose  after  His 
Passion,  was  consecrated  to  God  on  that  day.  The  dedication 
of  these  holy  churches  is  therefore  celebrated  with  the  highest 
honour,  and  also  because  the  Cross  of  the  Lord  was  found  on  this 
same  day.     And  it  was  so  ordained  that,  when  the  holy  churches 


PILGRIMAGE   OF  ETHERIA  (SILVIA).  577 

above  mentioned  were  consecrated,  that  should  (also)  be  the  day 
•when  the  Cross  of  the  Lord  was  found,  in  order  that  the  whole 
celebration  should  be  made  together,  with  all  rejoicing,  on  the 
self -same  day.  Moreorer,  it  appears  from  the  Holy  Scriptures 
that  this  is  also  the  day  of  Dedication,  when  holy  Solomon, 
having  finished  the  House  of  God  which  he  had  built,  stood 
before  the  altar  of  God  and  prayed,  as  it  is  written  in  the  books 
of  the  Chronicles. 

So  when  these  days  of  Dedication  are  come,  they  are  kept 
for  eight  days.  And  people  begin  to  assemble  from  all  parts 
many  days  before ;  not  only  Monks  and  Aputactici  from  various 
provinces,  from  Mesopotamia  and  Syria,  from  Egypt  and  the 
Thebaid  (where  there  are  very  many  Monks),  and  from  every 
different  place  and  province — for  there  is  none  who  does  not 
turn  his  steps  to  Jerusalem  on  that  day  for  such  rejoicing  and 
for  such  high  days — but  lay  people  too  in  like  manner,  both  men 
and  women,  with  faithful  minds,  gather  together  in  Jerusalem 
from  every  province  on  those  days,  for  the  sake  of  the  holy  day. 
And  the  Bishops,  even  when  they  have  been  few,  are  present  to 
the  number  of  forty  or  fifty  in  Jerusalem  on  these  days,  and  with 
them  come  many  of  their  Clergy.  But  why  should  I  say  more  ? 
for  he  who  on  these  days  has  not  been  present  at  so  solemn  a 
feast  thinks  that  he  has  committed  a  very  great  sin,  unless  some 
necessity,  which  keeps  a  man  back  from  carrying  out  a  good  resolu- 
tion, has  hindered  him.  Now  on  these  days  of  the  Dedication 
the  adornment  of  all  the  churches  is  the  same  as  at  Easter  and 
at  Epiphany,  also  on  each  day  the  procession  is  made  in  the 
several  holy  places,  as  at  Easter  and  at  Epiphany.  For  on  the 
first  and  second  days  it  is  in  the  greater  church,  which  is  called 
the  Martyrium.  On  the  third  day  it  is  in  Eleona,  that  is,  the 
church  which  is  on  that  mount  whence  the  Lord  ascended  into 
heaven  after  His  Passion,  and  in  this  church  is  the  Cave  wherein 
the  Lord  used  to  teach  His  Apostles  on  Mount  Olivet.  But  on 
the  fourth  day  .   .  . 


INDEX. 


Abrenuntlo,  the,  or  Eenunciation'of  Satan 
(which  see),  304,  332 

in  the  Eastern  Kite,  329,  331 

in  the  Galilean  Eite,  324 
Acctibita,  473 
Acolytes,  299,   344,  345,  352,  36G,  458, 

469 
Adauctus  and  Felix,  SS,,  136 
Adoration  of  the  Cross.     See  Cross 
Ad  communionem,  187 
Adrian,   St.,  Church  of,   124,  479.      See 

also  Sacramentary.     See  also  Pope 
Africa,  Church  of,  appeals  to  Milan,  35 

bishops  ■'K&ax  pallium,  385 

dedication  of  virgins  in,  422 
Agape,  49,  231,  536 
Agnus  Dei,  150,  186,  257,  470,  484 
Ajus  in  Galilean  Mass,  191 
Albania,  29 
Albano,  Bishop  of,  362 
Albe,  381 

Alcuin,  104,  129,  253 
Alexandria,  16,  17,  24,  241,  243 

Use  of,  54,  79,  230,  232 

Liturgy  of,  75,  82 

Bishop  of,  18,  23,  378 

computation  of  Easter  at,  237 
Alleluia,  114 

in  the  Koman  Mass,  167,  168 

in  the  Galilean  Mass,  196,  204,  206 

at  ordination,  359 

in  the  Ordines,  45G,  472 
Alphabet,  ceremony  of,  409,  417 
Altar — 

cloth,  205 

linen,  205,  306 

blessing  of,  406,  413 

washing  of,  406 

cross,  406 

lustration  of,  410 

anointing  of,  410 
Amalarius,  104,  147 
Amand,  St.,  ordo  of,  149,  455 


Ambo,  114,  169,  353 

Ambrose,  St.,  32  et  seq,,  36,  93,  105,  442 

introduces  antiphonal  chanting,  115 

his  name  in  the  Canon,  159 

on  Virgins,  421,  422,  423 

on  marriage,  432 
Ambrosian  (Milanese) — 

Eite,  88,  105,  245,  285 
identical  with  Gallican,  88 
Eastern  influence  in,  93 

liturgical  books,  160 

Sacramentaries,  160 

Antiphonaries,  160 

Canon,  177,  178 

Liturgy,  88,   173,   177,  190,   191,   192, 
193,  194,  195,  198,  204,  205,  206,  207, 
208,  212,  213,  214,  215,  217,  218,  220, 
222,  223,  224,  225,  227 
Aniphibalum  (or  chasuble),  381 
Amulae  (phials  of  wine),  173,  459 
Anagolagium,  456 

Anamnesis   (commemoration   of  Christ), 
meaning  of,  61 

in  the  Nestorian  Liturgy,  70 

in  the  Eoman  Mass,  181 
Anaphora,  the,  68,  70,  81,  110,  176 

in  the  Nestorian  liturgies,  70 

the  Eoman,  176,  178 

of  Bishop  Sarapion,  75,  82 

of  St.  Basil,  80 

of  St.  Cyril,  81 

of  St.  Gregory  Nazianzen,  81 
Anastasia,  St.,  265a 
Anastasis,  Church  ef,  491 
Anchorites,  419 
Ancyra,  Council  of,  20 
Andrew,  St.,  283 
Annotinus,  482 

Anointing.     See  also  Chrism  and  Chris- 
matio,  333 

of  catechumens,  303,  317,  331 
blessing  of  oil  for,  305 

at  baptism,  330,  835 

at  confirmation,  314,  325,  330 

of  the  hands  at  ordination,  370,  372, 
375 


580 


INDEX. 


Anointing  (continued)  — ' 

of  the  hands  in  the  Gallican  Kite,  132, 
370,  372,  375,  378 

of  altar  at  dedication,  411 

of  church,  406,  412 
Anointing  of  the  sick,  305 

with  saliva,  304,  317,  332 
Anthem,  116 
Antioch,  16,  19 

councils  and  synods  at,  20 

centre  of  inriuence  of  Greek  Empire,  21 

wane  of,  25 

Use  of,  54 

Patriarch  of,  65,  66 

ecclesiastical  influence  of,  71 

antiphonal  chanting  introduced  at,  114 

Bishop  of,  23 

Bishop  of,  Fabius,  344 

Bishop  of,  Sarapion,  19 

keeping  of  Easter  at,  237 
Antiphonary  {AntipiMnarlum),  116 

sent  by  Pope  Paul  to  Pepin,  102 

of  Bangor,  157,  225 
hjTiin  from,  226 
Antiphon  (Anthem),  114  et  seq,,  187 

in  the  Gallican  Mass,  190 

at  the  post  Evangdium,  205 

at  dedication  of  church,  406,  410 

at  Matins,  492 
Apostolic  Constitutions,  56 

Liturgy  of,  64,  201,  202 

chanting  described  in,  113 

Gloria  in  excelsis  in,  166 

Litany  in,  200 

on  fasting,  243 

on  baptism,  327 

on  ordination,  376 

on  penitents,  436 
Apotactitae,  502,  513,  514,  5.18 
Aquileia,  Council  of,  31 

early  see  of,  30,  34,  37,  88 

liturgy  of,  88,  94 

Sletropolitan  of,  41,  372,  374 
Archiparaphonista,  349 
Arianism  among  the  Goths,  29 

at  Milan,  36,  93,  94 

among  the  Suevi,  97 

influence  of,  in  baptismal  formularies, 
324,  325 

and  confirmation,  340 
Aries — 

origin    of   ecclesiastical    province    of, 
32 

Church  of,  34,  91 

vicariate  of,  38 

the  Statuta  of,  350,  366 

bishops  of,  39,  219,  385 
wear  pallium,  386 

St.  Hilary  of,  437 

See  also  CiEsarius  of  Aries 


Armenia — 

Church  in,  26,  27 

Liturgy  of,  73,  74,  168 

Christmas  not  observed  in,  259,  266 
Ascension  Day,  240,  491,  516 

blessing  of  beans  on,  183 
Ascetae,  78,  284,  419,  449.     See  Confessor 
Ash  Wednesday,  428,  438 
Ashes,  sign  of  penitence,  438,  444 

at  dedication  of  a  church,  410 
Asia  (Roman  province  of) — 

Churches  of,  16 

bishops  of,  19 

diocese  of,  24,  26 

Paschal  Pdte  in,  237 
Athens,  Synod  of,  71 
Augustine  of  Canterbury',  St.,  45 

consecrated  by  Bishop  of  Lyons,  91 

St.  Gregorj'-'s  letter  to,  99 

his  successors  mentioned  in  the   Me- 
mento, 157,  210 

pallium  given  to,  385,  390 
Augustine  of  Hippo,  174,  281,  285,  302, 

309,  377 
Autun,  Church  of,  151 

Bishop  of,  385 

St.  Leger,  Bishop  of,  152 
Auxentius,  93 
Ave  Maria,  546 


B 


Bacea,  463 

Bags,  linen,  for  carrying  the  Hosts,  185, 

352,  461 
Bangor,  Antiphonary  of,  157 

hymn  from,  226 
Baptism,  292,  308,  331  et  seq.,  337 

Tertullian  describes,  334 

according  to  Roman  Use,  294 

according  to  Gallican  Use,  316,  320 

in  the  Eastern  Church,  327 

preparation  for,  298 

divesting  of  garments  at,  312.  324,  330 

immersion  at,  313,  325,  330,  331,  332 

Chrism  used  at,  312 

white  robe  at,  314,  315,  326,  567 

lay,  337 

by  heretics,  338 

at  Jerusalem,  512,  518,  566,  573 

in  the  Canones  Hippolyti,  529 
Bari,  Exultet  of.     See  Exultet 
Barnabas,  St.,  tomb  of,  27 
Basil,  St.,  Liturgy  of,  72,  73,  80 
Basilidians,  the,  259 
Beans,  183 
Bee,  eulogy  of,  253 

Benedicite,  the,  in  the  Gall.  Mass,  195, 
196 


INDEX. 


581 


Benediction — 

of  fonts,  257,  311,  337 

at  Communion  in  Gall.  Mass,  102,  222 

of  milk  and  honey,  183,  315 

of  ashes,  438 

of  beans  and  grapes,  183 

of  oil  for  anointing  sick,  183 

of  the  holy  oils,  305,  336 

of  the  holy  oils  in  Galilean  Rite,  320 

of  the  holy  oils  in  Eastern  Rite,  527, 
533 

of  objects  used  in  worship,  413 

of  the  Paschal  candle,  252  et  seq. 

of  the  new  fire,  250,  256 

of  water  at  baptism,  324 

of  water  in  the  Galilean  Liturgy,  321 

at  marriage,  429,  431 
Benedictus,  or  "prophecy"  in  the  Galil- 
ean Mass,  191, 193 
Bethany,  491 

station  at,  503,  504 
Bethlehem — 

Basilica  of,  491 

station  at,  497,  513,  552 

festival  at,  515,  569 

matins  originated  at,  448 
Bishops,  8,  359,  372,  376,  525 
Bobbio  Sacramentarv  or  Missal,  145, 158, 
159,  193,  194,  19"5,  213,  274,  275,  279, 
316,  319,  320,  321,  324,  325,  326,  327, 
430,  441 
Boniface,  St.,  100,  101 

letter  to,  from  Pope  Zacharias,  102,  250 
Borgian  Fragments,  81 
Britain,  31,  32 

Church  of,  42,  43,  44 

method  of  keeping  Easter  in,  239 

liturgical  books  in,  120,  156 

liturgy  of,  88 

Easter  fires  in,  250 


C 


Csesarea  (in  Cappadocia),  24,  71 
Caesarea  (in  Palestine),  18 
Cassarius,  St.,  Bishop  of  Aries,  39 

his  Homilies,  129,  197,  326 

receives  ^aWiwrn,  384 
Calamarium,  462 
Calendars,  289 

of  Carthage,  133,  276,  283,  290 

Philocalian,    258,    260,   261,   277,  283, 
290   291 

of  Poiemius  Silvias,  276,  278 

of  Tours,  290 
Cambuta  (or  Galilean  crozier),  397 
Camelaucum  (head-covering),  396 
Campagus  (shoes  of  clergy),  395,  476 
Cancellum  (chancel),  458,  462,  492,  493 


Candle.     See  Tapers 

Paschal,  251,  252 
Canon,  the,  110 

Roman,  176  et  seq.,  542 

resemblance     of     Roman    Canon     to 
Eastern  and  Greek,  183 

names  in,  343 

consecratory,  in  ordination,  356 

co-operation  of  priests  with  celebrant 
in,  175 
Canons  of  Hippolytus,  179,  524 
Cantatorium,  116 
Capitulary  (Synaxary),  112 
Capsa,  249 
Cara  Cognatio^  278 
Caralis,  Bishop  of,  30 
Cardinales  presbiteri,  470 
Carnival  (Sunday  of),  245 
Carthage,  16, 17,  22,  30,  339 

Council  of.     See  Councils 

orders  of  clergy  at,  344 

Calendar  of,  289 
Casula,  or  chasuble,  381 
Cata  [^KaTci],  492 
Catecheses  (Catechising),  298,  320,   519, 

520,  521,  574.     See  also  St.  Cyril 
Catechumenate,  the,  292,  331 

rites  of,  295 

in  the  Galilean  Use,  152,  317 
Catechumens,  58,  79,  171,  292,  317,  531 

dismissal  of,  83,  85,  171,  297 

dismissal  of,  in  the  Galilean  Mass,  202 

dismissal  of,  obsolete,  83,  202 
Celibacy,  451,  528 
Cemetery — 

chapels,  401 

stations  at,  139 
Cena  pura,  442 
Censer — 

(swung),  163,  412,  416 

(thimiamasterium),  457 
Cerne,  Book  of,  104,  122 
Chaldean  Nestorians,  69 
Chalice — 

benediction  of,  413 

used  at  ordination,  352 
Chants,  the,  113 

books  of,  116 

in  the  Roman  Mass  167 

for  the  Communio,  225 

in  the  Hours,  452 
Charismata  (supernatural  gifts),  48,  333, 

528 
Charlemagne,  105,  120,  121 

his  admonitio  generalis,  103,  104 

his  name  in  the  Ordines  Romani,  150 
Chasuble  (casula),  381.     See  Planeta  and 

Paenula,  394 
China — 

Church  in,  28 


582 


INDEX. 


Chlamys  (the  military) ,  379 
Chrism,  use  of,  306,  312,  314,  315,  323, 
469 
in  the  Eastern  Rite,  330,  533 
at  dedication  of  church,  406,  413,  416 
Chrismatio,   or   unction,   330,    333,    341. 

See  also  Chrism  and  Anointing 
Christian  communities,  origin  of,  7 
Christian  hierarchy.     See  liierarchy 
Christmas,  257  ct  seq.,  265,  293,  497 
Mass  for,  189,  265 
festivals  after,  265b,  552 
Chrodegang,  St.,  102 
Chrysogonus,  St.,  133 
ChrysoBtom,  St.  John,  37,  56,  436 
Liturgy  of,  72 
preaches  in  Lent,  246 
on  Christmas,  258 
Homilies  of,  56,  391,  450 
Church,  early  government  of,  8,  342 
Churches,  local,  11  et  seq. 
national  23,  26,  71 
buildings,  399 
Circumcision  {Octavas  Domini),  Feast  of, 

27.H 
Clausum  Pascha,  134 
Clement,  St.,  of  flome,  50,  51,  52 
Volatorium,  460 
CoUecta,  167 

CoUectio  post  precem,  201 
ColUgere  plebem,  167 
Colobus  {f  colohum  colobium),  379,  382 
Columba,  St.,  43 
Columbanus,  St.,  100 
Comes  Orientis,  21 

Commixtio,  the,  85,  184,  187,  221,  462 
Communion — 
in  the  Roman  Mass,  186 
in  the  Gallican  Mass,  224 
Hymn     from     Bangor    Antiphonarv, 

226 
fasting,  single  exception  to,  248 
at  home,  249 
first,  292,  315,  327 
in 'Eastern  Rite,  330 
antiphon  for,  116, 187 
post,  188 

in  Gallican  Mass,  227 
Competents,  or  candidates  for  baptism,  59, 
83,  293,  298,  328,  331 
in  the  Eastern  Church,  328,  518 
Compline,  449 

Confession  (of  sin),  435,  437 
Confessors,  528 

(an  ascetic),  142,  173,  284,  420 
Confirmare,  462,  484 

Confirmation  (Con«i^na«io),  292,  314,  320, 
337,  534 
various  names  for,  340 
prayer  at,  314 


Confirmation  {Consignatio)  (contimieJ)— 
in  Gallican  Rite,  320,  325 
by  heretics,  340 
by  priests,  338 
Confractorium,  220 

Consignatio,   or  signing,   314,   315,   333, 
337,  340.   See  also  Cross,  sign  of,  ayid 
Confirmation 
Consiffnatorium,  314,  470 
Constantiniana  (Church),  469 
Constantinople,  position  of  its  bishops, 
24  25 
Patriarchate  of,  26,  28 
influence  of,  42 
Liturgy  of,  71,  86 
Contestatio  (Preface  in  the  Gallican  Rite), 

110,  158,  213 
Contestatio  (in  Baptismal  Rite),  322 
Continentes,  417,  451 
Corinth — 

Church  of,  49 
Corinth,  Bishop  of,  385 
Cornelius  and  Cyprian,  SS.,  136 
Cornu  de  quo  reges  unguebantar,  510 
Corona,  461 

Coronation,  nuptial,  432 
Corporal,  205,  460 
Councils — 
Agde,  96,  245,  319,  437,  438,  505 
Ancyra,  20 

Antioch  (341),  20,  436 
Aquileia,  31,  33,  34 
Aries,  339 

Braga  (561),  98,  391 
„       (675),  392 
„       (3rd),  394 
Carthage  (397),  35,  119,  248.  337 
„        (401),  35 
„        (407).  119 
,,        4th  of,  132 
Celichyth  (Chelsea),  403 
Chalcedon,  24,  25,  65,  79,  80,  83 
Chalon-sur-Saone  (650),  91 
Clichv  (627),  91 
Constantinople  (381),  24,  340 
(553),  41 
,,  (680),  65 

Elvira,  23,  231,  232,  240,  285,  326 
Epaone,  202,  338 
Ephesus  (431),  26,  27,  265,  280 
Gerona  (517),  96,  286,  289 
Hippo  (393),  22,  35,  297 
Iconium,  19 

Laodicea,  71,  230,  246,  320 
Lvons  (517),  198,  203 
Macon  (581),  286,  294 
Milan  (451),  31,  36 
Nicsea,  22,  23,  29,  237,  242,  339,  391 
Orange,  338 
Orleans,  1st  (517),  289,  407 


INDEX. 


583 


Councils  (continued)— 
Orleans  4th  (541),  245 
Paris  (614),  91 
Pseudo-Silvestrian,  350 
Kimini  [Ariminum]  (359),  36,  93 
Rome,  80,  40,  150,  38S 
Saragossa  (380),  260 
„        (800),  423 
Syria,  in,  18 

Tarragona,  in  the  province  of,  294 
Toledo,  1st  (400),  33,  337 
„       3rd  (589),  221,  269 
„      4th  (633),  156,  222,  372,  392, 

397,  398 
„       10th  (666),  269 
Tours  (567),  219,  274,  276 
Trent,  428,  430 
Trullo,  in,  67,  272,  340 
Turin,  34 
Tyre,  274 
Vaison,  1st  (4421,  337 

„       2nd  (529),  165,  192,  197,  208 
Vannes  (cir.  465),  96 
Creche  (Praesepe),  265 
Creed — ■ 
In  the  Mass,  84,  172 
Recitation  of,  at  baptism,  170, 301,  305, 
319,    324,   328,    332.      See    Eedditio 
symholi  and  Traditio  symboli 
Cross — 
sign  of,  60,  306,  533 

on  catechumens,  296,  299,  300,  318 
on  font,  312 
in  baptism,  325,  331 
in  confirmation,  314 
at  dedication  of  church,  410,  416,  417 
made  with  particles  of  Host,  219 
on  altar,  406 
in  procession,  474,  480 
relics  of,  482,  510 

Adoration  of,  234,  248,  468, 482,  510, 564 
sanctuary  of,  at  Jerusalem,  491,  563 
festivals  of  the,  274,  676 

Invention  of  the,  133,  151,  274,  522 
Exaltation  of  the,  130 
Crozier,  397 

Cubiculum  (pontifical),  482 
Cyprian,  St.,  178,  284 
Cyprus,  Bishops  of,  26 
Cyril,  St.,  of  Jerusalem — 
Catecheses  of,  66,  66,  298,  327,  328  _ 
description    of    anointing    at   baptism 
by,  330 

D 

Dacius,  92 

Dalmatia,  41 

Dalmatic,  the,  382,  467,  476 

sent  to  Gap,  382 
David,  266,  269 


Deacon,  John  the,  296,  381 
Deaconesses,  or  widows,  330,  342  et  seq.y 

376 
Deacons,  8,  170,  173,  457 
institution  of  the  Seven,  10,  161,  169, 

196,  527 
ordination  of,  353 
(Galilean),  368, 
(Eastern),  376 
order  of,  342 
Greek,  381,  391 
of  Aries,  382 
dress  of,  382,  383,  395 
Deaconries,  150,  161,  479 
Dedication — 
of  churches,  273,  276,  280,   283,  399, 
478,  485,  486,  487,  522 
Roman  Rite,  403 
Gallican  Rite,  407 
of  that  of  Tyre,  400 
of  virgins,  419,  427 
Deer,  book  of,  157 
Defensor  (civitatis),  12 

(reffionarius),  459 
Depositlo,  284,  401,  416,     See  Relics 
Deusdedit,  Archdeacon,  epitaph  of,  170 
dhomus  (tomus),  462 
Didache  (Doctrine  of  the  Apostles),  52, 

53,  57 
Didascalia  of  the  Apostles,  56,  57 
Dimma,  book  of,  157 
Dioceses,  Episcopal,  11 

civil,  24 
Diocletian's  rulers  of  civil  dioceses,  or 

vicars,  24,  36i 
Dionysius  Exiguus,  238 
Diptych8,recitationof,84, 85,  180, 181,  208 

consular,  386 
Doctor  (ecclesiastical),  13,  529,  530,  531, 
535 
audientium,  436 
Doctrine  of  the  Apostles.    See  Didache 
Dominical,  224 
Dominicum,  the,  400 
Domumcdlae,  509 
Domus  ecclesiae,  400 
Donation  of  Constantine,  385 
Donatists,  260,  339 
Doorkeepers  (or  vergers,    ostiarii),   344, 

346,  364.     See  also  Mansionarius 
Dowry,  delivery  of,  429 
Doxolog)'',  116 
form  in  Spanish  use,  190 


Easter — 
baptisms  at,  308 
computation  of,  236-239' 
Tables  for  finding,  238,  262 


584 


INDEX. 


Easter  (contmued) — 

Octave  of,  513,  514 

method  of  keeping,  239,  287 

Roman  Ordo  for  the  3  days  before,  481 

at  Jerusalem,  603,  513,  515 

candle,  251,  252 
Easter  Eve,  ceremonies  on,  250,  303,  308, 
320,  468,  483,  512 

Ordo  for  days  after,  472 
Ebdomadarii,  502 
Ecphonesis,  ecphony,  118,  176 
Edessa,  19,  69 

Effeta,  the  (Ephphatha),  303,  317,  318 
Effo  conjungo  vos,  430 
eicitur,  493 

Einsiedlen,  MS.  of,  481 
Elect,  the  (candidates  for  baptism),  29S, 
299,  300,  308,  312.  See  also  Competents 
Eleona  (Mount  of  Olives),  491,  498,  505 

513,  523 
Ember  Days,  232,  285,  286 

ordinations  at,  353 
Enceniae,  522 
enerqumens,  59,  83 
England — 

conversion  of,  44,  98 

Roman  Liturgy  brought  into,  98 
Ennodius,  253,  280 
Eortae  (Quadragesimae),  500 
Ephesus,  282  (Bishop  of),  24 

liturgy  of,  90 

Council  of,  26 
Ephphatha.    See  Effeta 
Epiclesis — 

meaning  of,  61,  110 

in  Alexandrine  Liturgj',  77,  82 

the  Roman,  177,  181 

in  the  Galilean  Mass,  217 
Epiphanv,  the,  108,  257,  260,  286,  287, 

293,'294,  491,  497 
Episcopium,  150 

Epistle,  the  (in  the  Mass),  167,  195 
Epitaphs — 

of  cantors,  170 

of  a  deaconess,  342 

of  a  confessor,  420 

of  an  archdeacon,  170 
Etheria,    pilgrimage    of     (Peregrinatio 
Etheriae),   115,   229,   230,  243,    247, 
248,  259,  272,  274,  327  et  seq.,  449 

extract  from,  490  et  seq.,  547  et  seq. 
Ethiopia,  Church  in,  28,  80 
Ethnarch,  9 
Eucharist — 

Justin  Martyr's  description  of,  49  et  seq. 

early  description  of,  57 

days  for  celebration  of,  230  et  seq, 

on  Maimdy  Thursday,  247 

catechumens  excluded  from,  297.     See 
also  Mass 


Eucheria,  547 

Euchologion,  or  Prayer  Book — 

Byzantine,  72,  110 

of  Sarapion,  75,  78,  79,  330,  376,  377 
Eunomians,  325 
Euphemia,  St.,  133,  136 
Evangelary,  112 
Exorcism — 

of  catechumens,  296,  299,  303,  317 

of  competents,  328,  518 

at  baptism  (Galilean),  322 

of  water  at  dedication,  405 

of  salt,  296 

of  bread,  536 
Exorcists,  299,  344,  346,  349,  366 
Exultet,  254 
Exultet  of  Bari,  259,  543 


F 

Fasting — 

days  of,  228,  231,  232,  241,  285 
calendar  of,  290 

in  Apostolic  Constitutions,  2-13 

at  Jerusalem,  499,  501,  502,  518 

before  Baptism,  334 

Irenaeus  on,  240 

Communion,  single  exception  to,  248 

in  the  Can.  Hipp.,  532,  534,  535,  638. 
See  also  Superpositio  jejunii 
Feasts  or  festivals — 

Jewish,  235 

movable,  235 

immovable,  257 

after  Christmas,  265 

of  the  Apostles,  277,  281 

of  Martyrs,  283,  501 

octaves  of,  285,  287 
Feet-washing  at  baptism,  326,  332 
Felicissimus  and  Agapitus,  SS.,  133,  136 
Felix  and  Adauctus,  SS,,  133 
Fermentum    (portion    of   Host    reser\'ed 

from  previous  Mass),  163,  184 
Firmata  oblata,  477 
First  fruits,  183,  536,537 
Flabellum,  or  fan,  use  of,  60 
Flagellation,  column  of,  510 
Flammeum ,  433 
Flectamus  genua,  109,  474,  483 
Fans  (vessel  used  at  Mass),  460,  462 
Fonts,  blessing  of,  257,  311,  337 

miraculously  filled,  320 
Fraction  of  the  bread,  63 

in  the  Eastern  Liturgy,  85 

in  Roman  Canon,  184 

by  the  Presbyterium,  185 

in  the  Galilean  Mass,  218 
Frankish  Church,  32,  44 

sovereigns,  relations  with  their  bishops, 
40,  103,  372 


INDEX. 


585 


Frankish  Liturgy,  104 

bishops  receive  pallium,  386 
Friday,  228,  555 
Funeral  services,  401 
Fuscae  planetae,  468,  473 


Gallican  Liturgy,  83,  114,  189-227 
Gallican  Service-books,  151-160 
Gallican  Use,  245 

the  origin  of,  86,  90  et  seq. 

oriental  features  in,  92 

views  with  regard  to  the,  95 

fusion  with  Roman  Use,  96 

abolished  by  Pepin,  102 

books  of,  151,  158,  189 

peculiarity  of,   preserved  by  Domini- 
cans, 204 

pallium  in,  389 
Gallicinium,  448 
Gaul,  Church  of — 

metropolitan  system  introduced  into, 
31,  32 

disputes  in  Church  of,  34 

bishops  of,  appeal  to  Milan,  34,  35,  37 

union  with  Breton  Church,  43 

influenced  by  Milan,  94 
Gelasian  Sacramentary.     See  Sacramen- 

tary 
Genevieve,  St.,  155 
Georgia,  Church  of,  29,  72 
Germain  of  Auxerre,  St.  (Mass  of),  152, 

153 
Germain  of  Paris,  St. — 

letters  of,  155 

his  description  of  Gallican  Mass,  189, 
319,  381,  384,  392 
Gervasiua  and  Nazarius,  SS.,  92 
Gethsemane,  508,  662 
Gildas,  370,  378 
Gimellares,  484 
Gloria.in  exceUis,  the,  166,  192,  265,  481 

in  the  Easter  Mass,  257 

at  ordination  of  Pope,  363 
Gloria  Patri,  116,  190 
Good  Fridav,  172,  234,  241,  248, 467,  481, 
482,  509,  563 

date  of,  263 
Gospel,  550  (in  Mass),  58,  167,  196 
Gospels — 

imposition  of  the,  362,  376,  376,  378 

Traditio  of  the,  301 
Goths- 
origin  of  Church  among  the,  29 

wars  of,  137 
Gothic — 

Calendar,  289 

bishop  at  the  Council  of  Nicrea,  29 


Gradual  (origin  of),  114 
in  the  Roman  Mass,  167,  169 

Gradus,  114,  169 

Grapes,  183 

Grecum  vinum,  473 

Greek  language  (use  of),  302,  316,  355 

Gregorian    Sacramentary.       jSee    Sacra> 
mentary  of  Adrian 
water,  406 

Gregory,  St.  (the  Illuminator),  28 

Gregory  (The  Great).     See  under  Popes 
Sacramentary  of,  120 
his  name  in  the  Canon,  130,  139 
alters  the  place  of  the  Pater  Noster, 

150,  184 
adds  Hanc  igitur  to  the  Canon,  176 
Mass  of    the  Presanctified   attributed 
to  him,  72 

Gregory,  St.,  Nazianzen,  Liturgy  of,  80 

Gregory,  St.,  of  Nyssa,  265 

Gregory,  St.,  of  Tours,  134, 196,  288,  290, 
321,  415 


H 


Hadrian  (Pope),  Sacramentary  of.     See 
Adrian  {under  Popes)  and  Sacramen- 
tary 
Hail  Mary,  546 

Hair  shirt  for  penitents,  437,  438 
Hanc  igitur,  139,  176,  180 

in  Stowe  Missal,  156 
Hands,  consecration  of.     See  Anointing 
HeUsachar,  104 
Heretics — 

reconciliation  of,  338 

baptism  by,  338  et  seq. 
Hierarchy  (Christian),  8,   19,   343,   344. 

See  also  Ordination 
Hieronymian  Martyrology,  101,  265,  290, 

291 
Hilary.     See  Popes 
Hilary  of  Africa,  174 
Hilary  of  Aries,  437 
Hippo — 

Council  of,  35,  393 

Augustine,  Bishop  of.    See  Augustine 
Hippolytus,  Bishop,  262 
Hippolytus  and  Pontianus,  SS.,  136 
Holy  Cross.     See  Cross 
Holy  Saturday.     See  Easter  Eve 
Holy  Ghost,  manifestation  of,  in  Primi- 
tive Church,  48 
Holy  Innocents,  festival  of,  268 
Holy  water,  312,  404,  406,  407  (for  lus- 
tration, 410) 
Holy  Week,  234,  241,  247,  465,  481 

at  Jerusalem,  243,  247,  329,  503,  606 

Wednesday  in,  172,  234 
Homily.     See  Sermon 


586 


INDEX. 


Honey,  S15,  330,  333,  335,  336 
Host,  the — 

bags  for,  185,  352 

arrangement  of  the  particles  of,  219 
in  the  Irish  Church,  220 
Hours,  the  Canonical,  446,  540 

influence  of  Benedictine  Eule  on,  452 

at  Jerusalem,  492 
Eymnus,  use  of  word,  174 

at  the  Procession  of  the  Oblation.  84 

at  the  Communio,  225 

at  dedication  of  church,  413 

of  Prudentius,  448 

absence  of,  452 

at  Jerusalem,  492 


Illatio  (the  Preface).  110,  213 
Tmbomon,  491,  505,  508,  513,  516,  562 
Immersion  (baptismal).     See  Baptism 
/mmolatio,  110,  213 
Imposition  (of  hands) — 
at  exorcism  and  in  baptism,  296,  299, 

300,  303,  314,  331,  3b3,  337 
at  confirmation,  326,  335,  340 
in  penitence,  437 

at  ordination,  356,  369,  371,  375,  377 
of  ashes,  438 

of  the  Gospels  (which  see) 
Incense,  use  of,  163,  255,  478,  482 
at  Jerusalem,  495,  550 
at  dedication  of  church,  408,  411,  412, 

416 
cross  of  grains  of,  412 
Indulgence,  ceremony  of,  442  et  sej. 
Infantes,  268,  512 
Jngressa,  190.     See  also  Introit 
Innocentes,  263 
InsufBation,  or  breathing  on,    296,    306, 

307,  312,  317,  319,  328,  331,  532 
IntrQit,  116,  117,  163,  190 
various  names  for,  190 
omitted,  439 
Invention  of  the  Cross.     See  Cross 
Invocation.     See  Epiclesis 
Ireland — 
missionaries  from,  98 
Church  of,  43,  45 
fcaptism  in,  294,  326,  332 
,  liturgy  of,  88,  98 
use  of  diptychs  in,  209 
Host  in  the  Liturgj',  220 
method  of  keeping  Easter,  239 
liturgical  books  of  the,  156 
Easter  Eve  fires  in,  250 
Italy,  Lombardic  conquest  in,  41 
Southern,  sees  of,  30 
early  Christian  communities  in,  15 
Northern,  few  sees  in,  31 


Ite  Missa  est,  64,  188,  471 
variants  of,  227 


Jacobites,  65,  66 

James,  St.,  Feast  of,  265,  266 

Jerusalem,  5,  7,  14 

Patriarchate  of,  27 

Juvenal,  Bishop  of,  27 

baptismal  rites  at,  329 

Churches  at,  491 

offices  at,  490  et  seq.,  547  et  seq, 

Latin  catechumens  at,  521 
Jesuj'ab  III.,  70 
Jewish  communities,  1  et  seq. 

Influence,  235,  236 

Litura:)',  46 

Sabbath,  47 

Temple-worship,  46 
John,  Abbot  of  Kavenna,  120 
John  Baptist,  St.,  133,  270 

oratory  of,  at  the  Lateran,  310 
John,  St.,  Evangelist,  151,  265,  266,  281, 

282 
Joseph,  St.,  267 
Judices,  463 
Justiniana   Prima,    Bishop    of,   receives 

pall,  385 
Justin  Mart5-r — 

description  of  Eucharist  by,  49,  50,  53, 
284 


Kiss  of  Peace,  59,  60,  84,  163,  184,  207, 

211,  464  (and  Collect  accompanving), 

212,  224,  376  (at  ordination,  357) 
in  the  East,  376 

Kissing  the  altar,  163,  464,  468 
Kissing  the  Cross,  510 
Kissing  the  Gospel,  458 
Kyrie  Eleison,  58,  106,  164,  165,  192,  227, 
359,  472,  481,  493 
relic  of  the  Post-Gospel  Litany,  1 98 


Landulf,  105 

Lateran    (called    Episcopium,   and  later 
Patriarch'mm),  160 

Basilica,  362,  458 

Description  of  Baptistery  of,  309 

Easter  baptisms  at,  311,  315 

Monastery  at,  452 

in  the  Roman  Ordo,  481-484 
Laudes,  chant  at  processioDj  205,  205 

in  the  Mass,  208 


INDEX. 


587 


Lauds,  Office  of,  448,  449 

Laurence,  St.,  136,  284 

Law,  Christian  emblem  of,  302 

Lazarium  (House  of  Lazarus),  491,  493, 

503,  513 
Lebhar  Breac,  204 
Lectionary,  the,  112 

of  Luxeuil,  134,  154, 195,  269,  274,  275, 
279,  442 
Lectio  prophetica,  193 
Lections,  the,  57,  112 

in  the  Eoman  Mass,  167 

in  the  Gallican  Mass,  194,  195 

at  baptism,  308 

in  the  Hours,  452 

injunction  to  silence  before,  170 

of  first  page  of  St.  Blatthew,  301 
Lectors,  or  readers,  343,  346,  364,  376,  528 
Leger,  St.,  151,  152 
Lent,  or  Qudragesbna — 

observance  of,  241 

at  Milan,  245 

preparation  for  baptism  during,  332 

services  in,  168,  193 

at  Jerusalem,  499,  518 
Leonian  Sacramentary.  See  Sacramentary 
Leontius,  Bishop,  114,  115 
Liher  diurnus,  404 
Liber  ordinum,  647 

Liber  Pontificalis,  128,  163,  180,  281,  391 
Liher  Sacramentorum,  110,  111,  126,  175, 

176 
Litany,  59,  106 

at  the  Mass,  164,  198,  200 

during  baptism,  315 

of  the  Saints,  164 

at  Milan,  198 

in  the  Sacramentary  of  Biasca,  198 

in  the  Ordines,  474,  478 

at  Rome,  298 

for  the  crops,  287 

on  Rogation  Days,  289 

at  ordination,  357 

at  dedication  of  church,  405,  409 

at  the  ceremony  of  Indulgence,  442 

said  by  the  higher  clergy  only,  450 

Diaconal,  60,  62,  111,  165 
Liturgy- 
four  principal  types  of,  55 

of  Abyssinia,  81 

of  SS.  Adaeus  and  Maris,  70 

Alexandrine,  the,  76-82 

Ambrosian,  88,  193,  198,  215,  217 

of  Apostolic  Constitutions,  64 

of  Aquileia,  88 

Armenian,  73,  74,  168 

of  St.  BasU,  72,  73,  80,  82 

Byzantine,  71,  72,  82,  168.     See  Con- 
stantinople, infra 

of  St.  Chrysostom,  72,  201 


Liturgy  (continued) — 

of  Constantinople,    60,    72,    201.     See 
Byzantine,  supra 

Coptic,  of  St.  Basil,  80 

Coptic,  of  St.  Cyril,  80-82 

Coptic,  of  St.  Gregory  (Nazianzen),  80 

Frankish,  the,  104 

Gallican,  55,  154  {which  see) 

Greek,  of  St.  James,  69,  67 
of  St.  Mark,  80,  81 

Mozarabic,  88,  105,  119,  193,  217,  256 

Eoman,  87.     See  Mass 

Suevic,  the,  97,  98 

Syriac,  of  St.  James,  59,  68 

Syrian,  55,  65,  82 

of  Toledo,  103 

of  the  Twelve  Apostles,  81 
Liturgies — 

Oriental,  64 

Syriac,  68,  69 

Nestorian,  70 

Coptic,  80 

Fragments  of  (Borgian),  81 

Syro-Byzantine,  85 
Liturgical  Prayer  of  St.  Clement,  50 
Love  Feast,  49 
Lucernarium,  or  Lucernaria,  448,  450 

at  Jerusalem,  493 
Lyons,  Church  of,  90,  101,  222,  348 

Primacy  of,  founded  by  Gregory  VII., 
91 

Council  of,  203 

Formularies  of  Benediction  in  Church 
of,  101 


M 


Maccabees,  Festival  of,  the,  276 

Mafortium,  467 

Malabar,  Church  in,  28 

Malda,  488 

Manicheans,  176 

Mansionarius,  347,   463,  471,   474,    477, 

479.     See  also  Doorkeepers 
Maphrian,  69 
Mappula,  the,  383,  384 

(saddle-cloth,  or  mappidum),  396 
Maria  Maggiore,  Santa,  316 

night  Mass  at,  265.     See  also  497 

stational  Mass  at,  353 
Maronites,  66 
Marriage,  Christian,  428 

crowns,  429,  432 

pagan,  433 
Martyrium,  Basilica  of,  491 
Martyrology,  289,  290 

the  Hieronymian,  282,  290 
Martyrs — 

festivals  of,  283,  501 

relics  of.     See  Relics 


588 


INDEX. 


Mary  (the  Blessed  Virgin).     -See  Virgin 
Mass — 

original  aspect  of,  49 

in  the  East,  46  et  seq. 

the  Roman,  161 

the  Gallican,  189 

at  Jerusalem,  450,  492,  495,  497,  550 

of  the  Prothesis,  83 

of  the  Presanctifled,  68,  72,  234,  243, 
249,  443 
the  Byzantine,  72 

the  stational,  161,  244 
Ordo  of,  150 

the  Chrismal,  305 

at  marriages,  429 

midnight,  265,  497 

three  on  Christmas  Day,  265 

of  St.  Leger,  152 

at  reconciliation  of  penitent?,  439 

dedicatory,  414.     See  also  Eucharist 
Masses  in  honour  of  Martyrs,  136 
Masses  published  by  Mone,  153 
Matins,  447,  448,  492 
Maundy  Thursday,  218,  234,  247,  248, 
251,  252,  465,  481 

evening  Masses  on,  247,  507,  561 

Canon  for,  218 

the  Chrismal  Mass  on,  305 

the  end  of  penance,  437,  439 
Mauritania,  18 

Sitifensis,  22 
Mediana,  243 

Melchisedec  (in  the  Mass),  176,  177 
Melchites  (Greek) — 

their  liturgy,  65-67,  72,  80 
Memento  (or  Great  Supplication),  179 

for  the  Departed  in  the  Stowe  Missal, 
156,  209 

godparents  mentioned  in,  180,  300 

in  the  Roman  Mass,  182 

position    of,    in    Nestorian    liturgies, 
70 
Messina,  Bishop  of,  receives  pall,  385 
Metz— 

(Church  of),  102 

Sacramentary  of    Drogo,    Bishop   of, 
487 
Michael,  St.,  136,  276 
Milan — 

early  date  of,  30,  31 

Council  of  (451),  31 

peculiar  position  of,  32,  36,  93 

councils  at,  36 

appeals  to,  34-36 

Auxentius,  Bishop  of,  93 

Use  of,  88,  104,  285,  318,  326 

consecration  of  Metropolitans,  372 

pall  sent  to  Bishop  of,  385 
Milanese.     See  Ambrosian 
Miles,  530 


Milk  and  Honey — 
administered  after    first    Communion, 

315,  330,  333,  335,  336,  534 
blessing  of,  183 
Miserere,  the — 

at  dedication  of  church,  410 
Missa,  492.     See  Mass 
Missa,  i.e.  dismissal,  491,  547 
of  the  catechumens,  83,  171,  202,  297 
of  the  penitents,  171,  203 
Missal — 

origin  of  the  word,  112 
the  Bobbio  (which  see) 
the  Stowe,  156,  225 
Litany  in,  199 

recitation  of  diptychs  in,  209 
Host  divided  in,  220 
oblation  in,  204 
benediction  in,  223 
Missa  acta  est  in,  227 
Missale  Francorum,  134 
ordination  rites  in,  351,  363,  367,  374, 

408 
Vclatio  Virgimim  in  424 
Missale  Gallicanum  Vetus,  152,  426 
Missale  Gothicum,  134,  151,  277,  322 
description  of  Mass  in,  189 
Epiphany  office  from,  108 
Missale  of  Reichenau,  153 
Mithras,  261 
Mitre,  368,  396 
Mixed  Chalice — 

in  Byzantine  Liturgy,  85 
in  Roman  Mass,  174 
in  the  Gallican  Mass,  205 
not  used  in  Armenia,  74 
Monazontes,  449,  492,  497,  522 
Monks,  417 

Monophysites,  the,  65,  69,  80,  84,  340 
Monothelites,  65 
Montanists,  241 

Mozarabic,    Liturgy,   88,   105,   119,    190, 
191,    192,    193,   194,    195,    196,    204, 
205,  206,  207,  208,  212,  213,  214,  216, 
217,  219,  220,  221,  222,  223,  224,  225, 
227,  246,  547 
Missal,  119,  133,  251 
ceremony  of  indulgence  in,  442 
Mulierum  (pars),  462 
Mulling,  book  of,  157 
Musiviim,  498 
Mysterium  (oratio  post),  217 


N 


Natale,  284 
Natalis  invicta,  261 
Neophytes,  315,  326,  327 
■white  garments  of,  314,  315 


IXDEX. 


589 


Nestoriana,  28,  ^9 

Liturgv  of,  70 
Nicsea,  Council  of,  22,  23,  27,  2P,  339 
Nicene  Creed,  221 

Nicopolis,  Bishop  of,  receivea  pall,  335 
Nobis  quoque,  182 
Nomenclator,  148 
Nomes,  13 

None  (office  of),  448,  449,  450,  492 
Notarii,  15 
Novatians,  339 
Nubia,  Church  of,  28 
Numidia,  18,  22 


0 


Ohlatae  (loaves,  or  hosts),  175.  184,  1S5, 
367 
arrangement  of,  219 
Oblation,  the — 
in  the  Roman  Mass,  173 
in  the  Galilean  Mass,  204 
procession  of,  84,  204 
Oblationarius,  457,  460,  471,  482 
Octavae  Domini.     See  Circumcision 
Oferenda,  206 
Offertorium  (chant  at  the  Oblation),  173, 

174,  187,  206 
Offertorj-,  174 

Officium  (Mozarabic,  for  Christmas),  190 
Oils,  305,  319,  331,  336 
Opening  of  the  Ears,  301.     See  Traditio 

symboli 
Operatio,  492,  494 

Orarium,  the  (or  stole),  390,  394,  477 
Orate  Fratres,  109,  176 
Orders,  minor,  343,  364,  552 
Ordination,  342 
at  Eome,  352  (minor  Orders) 
of  deacons,  353 
of  priests,  353 
of  bishops,  359 
of  Pope,  362 
later  ceremonies  of,  350 
in  the  Gallican  rite,  363 
of  deacons,  368 
of  priests,  370 
of  bishops,  372 
in  the  East,  376 

exceptional  mode  of  obtaining  priest- 
hood, 628  (46,  47) 
Ordines  Romani,  the,  146,  161,  351 
from  the  Abbey  of  St,  Amand,  149,  351, 

455 
on  the  seven  regions,  315 
on  vestments,  383,  390 
on  dedications,  405 
on  penitents,  438 


Ordo,  111 

of  the  Stational  Mass,  150 

Baptisnii,  294 
Oremus,  109,  172 
Orient,  Episcopate  of,  21,  24,  26 
Oriental  Liturgies,  64 
Ostia,  Bishop  of,  362,  384,  389 
Ostiarii,     See  Doorkeepers 


Pactisi  (wine),  473 
Faenula,  or  Planeta,  379,  382 
Palestine,  provinces  of,  27 
Palla,  205,  461 

Pallium,  the  Papal,  380,  384,   S91,  392, 
395 

use  of,  at  Mass,  388 

earliest  English  picture  of,  390 

classical,  the,  386 

Linostimum,  383 

of  the  Bishops  of  Gaul  and  Spain,  388 

the  nuptial,  432 
Palm  Sunday  {Dies  Palmarum),  247,  504 
Pamelius  of  Bruges,  177 
Pannonian  provinces,  sees  in,  31 
Papa,  199.     See  Pope. 
Paranymfa  (priest),  477 
Paraphonistae,  472 
Parthenae,  449,  492 
Parvi  (  =  pauci),  522 
Paschal  controversy,  233 
PastilU,  463 
Pater  Noster,  the,  in  the  Liturgy,  62,  150 

in  the  Eastern  Liturgy,  85 

in  the  Roman  Mass,  184 

in  the  Gallican  Mass,  221 

in  the  Ambrosian  Rite,  222 

in  Mass  of  the  Presanctified,  249 

traditio  of,  302 
in  East,  330 
Patriarchates,  23,  26-28,  66,  67,  69,  71, 

72,  74,  80 
Patriarchium,  150.     See  Lateran 
Patrick,  St.,  43 
Paul,   Apostle,  Feast  of,  265,   266,  277, 

279,  281 
Paul  of  Samosata,  339 
Pauper es,  474 

Pedilavium.     See  Feet- washing 
Penitents,  reconciliation  of,  435 

dismissal  of,  59,  83,  171,  202 
Pentecost,  236,  240,  515,  537 
Pepin,  102,  103,  104 
Per  quern  haec,  182 
Peregrinatio  (of  Etheria,  which  see) 
Persia,  Church  in,  28,  69 
Peter,  St.— 

festivals  of,  265.  2G6,  277 

2    Q 


590 


INDEX. 


Peter,  St.  (continued) — 

Natale  Petri  de  Cathedra,  277,  279 

staff  of,  398 

chains  of,  280 
Confefsio  of,  385,  391 

pignora  of,  402 
Peter  and  Paul,  SS.,  277 
Peter  the  Fuller,  26 

introduces  the   Creed  in  the  Mass  at 
Antioch,  8-1 
Petersburg  (synod  of),  71 
Philip  and  James,  SS..  282 
Philocalian.     See  Calendar 
Phrygia,  11,  262 
Phrygian  cap,  396 
Pignora  of  saints,  402,  413 
Pisinni,  493 

Planeta,  the,  or  paenula.  379,  380,   381, 
382,    406,    457,     480.      See    Fuscae 
planetae 
Podium,  305,  466 
Polemius  Silvius.     See  Calendar 
Pope — 

meaning  of  tfrm,  199 

position  of,  30,  38 

relations  of,  witli  Milan,  32  ct  feq. 

officiates  at  Easter  biptisnis,  311 

dress  of,  382,  383,  393,  396 

Patriarch  of  West,  41 

ordination  of,  362 

bishops  ordained  by,  359 

reconciles  penitents,  439 

See  also  Rome 
Popes — 

Adrian  (Sacramentary  of),  120  ct  scq., 
281 

Alexander  II.,  105 

Benedict  VIII.,  172 

Boniface  I.,  362 

Boniface  II.,  362 

Boniface  IV.,  124 

Callixtus,  444 

Celestine.  115,  171. 197.  2G5,  300 

Clement  I.,  50,  180 

Cletus,  180 

Conon,  397 

Constantine,  395 

Cornelius,  29,  344,  346 

Damasus,  33,  95,  170,  302 

Fabian,  344 

Felix  IV.,  389 

Gelasius,  128, 347,  390.  See  Sacramen- 
tary of 

Gregory  I.,  The  Great,  72,  99,  104,  109. 
120-i25,  150,  160,  170,  171,  176,  197. 
272,  288,  381,  382.  385,  390,  395,  404 

Gregory  II.,  124, 130,  246 

Gregory  IV.,  147 

Gregory  VII.,  91,105 

Hadrian.    See  Adrian 


Popes  (continued) — 

Hilary,  140,  180,  310.  314 

Innocent  I.,  37,  87,  101,  181,  212 

Innocent  III.  398 

John  III.,  282 

.Julius,  282 

Leo  I.,  27,  124,  171,  176 
,,  Homilies  of,  233 
,,      Festival  of,  124 

Leo  II.,  124 

Leo  III.,  289 

Liberius,  347,  348,  422 

Linus,  180 

Martin,  395 

Miltiades,  290 

Nicholas,  393,  428,  433 

Paul,  102 

Pelagius  I.,  219,  282,  390 

Sergius,  144,  150,  186 

Silvester,  382,  396 

Simplicius,  137 

Siricius,  347,  432 

Stephen  I.,  133,  136,  141,  267,  339 

Syniuiachus.  166,  382,  384,  388 

Telesphorus,  166,  240,  284 

AHgilius,  97,  385,  403,  407 

Vitalian,  99 

Xystus  (Sixtus)  I.,  240,  28t 

Xystus  in.,  140,  171,  265,  280,  290, 
309 

Zacharias,  101,  250,  251,  382 

Zosimus,  38,  39,  132,  140,  252,  347,  351 
Porto,  Bishop  of,  362 
Praeconium  paschale,  111,  253 
Praesepe.     See  Creche 
I'rayer,  46 

example  of,  given  by  St.  Clement.  50 

three  forms  of,  in  early  Church,  105-110 

invitatory,  107-109 

collective,  106 

of  Consecration  in  Itoman  Mass,  175 

of  Bishop  Sarapion,  75 

eucharistic,  60,  109,  176 
in  the  Galilean  IMass,  213 
at  ordination,  356,  358,  361 

of  "  the  Faithful,"  172,  173 
in  the  Galilean  Mass,  198 

of  the  Praeconium,  or  i3idding  Prayer, 
173 

Communicantes,  180 

for  troublous  times,  137 

for  catechumens,  296  et  scq. 

at  baptism,  311,  321 

for  Good  Friday,  103 

at  consecration  of  a  church,  411 

at  reconciliation  of  penitents,  439 

for  the  sovereign,  131,  256 

for  the  State,  135,  139 

post  precem,  201 

at  the  canonical  hours,  440,  509,  540 


INDEX, 


591 


Prayer  (continued) — 

/Super  Oblata,  85,  175.     See  Secreta 

Te  iffitur,  179 
Presanctified,  Liturgy  of  tlie,  72 
Presentation,  Feast  of  (i.e.  Purification  of 
_  Blessed  Virgin  Marj'),  271,  479,  499 
JPridie  (oratio  post),  217 
Priest  penitentiary,  43(1 
Priests,  8,  353,  370,  527 

exceptional^way  to  become,  528  (4G,  47) 
Primates,  22 
Primati,  462,  473 
Prime  (hour  of),  448 
Primicerius,  348,  349,  402 
Primiciarius,  148  ' 

Primus  scholae,  45G 
Priscillianisni,  33 
Procedere,  491 
Procession — 

before  Mass,  83,  1G2 
Gallican  Rite,  190 

on  Palm  Sunday,  247,  505 

of  the  oblation,  84 

in  the  Gallican  Mass,  203 

to  and  from  baptistery,  31G 

at  Constantinople,  41 G 

at  dedication  of  church,  405,  410 

at  night,  517 
Procumma  (wine),  473 
Profutuxus,  97,  98 
"Prophecy,"  or  Bened'ictus.  191 
Prophetiam  (oratio  post),  193 
Prothesis,  83 

Proiopaschites  (Audiens),  238 
Provinces,  ecclesiastical,  13,  27 
Psallere  (to  go  up),  458 
Psahmilus,  196 
Psabnus  ffradualis,  114 
Psalmus  responsorius,  58,  113,  114,  1G7. 

234 
Pseudo- Ambrose,  De  Sacramenlls,  177 
Purification.     See  Presentation 


Q 


ragesima.     See  Lent 
Quarantain,  244 
Quartodecimans,  237,  262 
Quartus  de  Schola,  466,  4G2 
Quinquagesima,  244,  246 
Quintana  parte,  517 
Quipridie,  178,  181,  215 


R 


Ravenna,  early  date  of  See  (Classis)  30, 
31,37 
imperial  residence,  30,  404 


Ravenna  (continued) — 

Roll  of,  144 

blessing  of  Paschal  candle  at,  252 

mosaics  at,  383,  393,  395 

bishops  of,  v/ea,!:  pallium,  384,385,  889, 
393,  394 

clergy  of,  397 
Readers.     See  Lectors 
Reconciliation  of  heretics,  338 

of  penitents,  435 
Redditio    symholi,    or   recitation   of    the 
Creed,  305,  332 

in  the  Eastern  Church,  329,  520 

in  the  Gallican  Rite,  ij20 
Redemptus,  170 

Regionarius  (sub-deacon),  456,  4C7 
Regions,  seven,  of  Rome,  345 
Reichenau,  153 
Relics,  478 

depositio,  40] 

translation  of,  402,  405,  409,  413 

Gallican,  at  Tours,  415 
Renunciation  of  Satan  (i-ee  Ahrenuntio), 

304,  324,  329,  529,  533 
Reproaches,  the,  442 
Reservation,  185,  248,  403 
Responds,  or  P salmi  responsorii,  58,  113 

in  the  Roman  Mass,  167 

in  the  Gallican  Mass,  195 
Responduntur,  492 
Rheinau  MS.,  125 
Ring — 

Episcopal,  397 

in  marriage,  429 
Rohigalia,  288 

Rogation  Days,  161,  238,  289 
lioman — 

Canon,  antiquity  of,  177 

clergy,  enumeration  of,  344 

Use,  54 

origin  of,  86  et  seq. 
influence  of,  in  Gaul,  100 

Liturgical  books,  120-150 
Sec  also  Ordines  Romani 
Rome — 

its  ecclesiastical  position,  5,  15,  44 

its  relation  to  the  siiburbicarian  dio- 
ceses, 15,  30,  252,  390 

exceptional  position  of  its  bishop,  23 

relations  with  Milan,  33 

Easter  baptisms  at,  311 

seven  regions  of,  345 

suffragan  bishops  of,  389 

monasteries  at,  452 
Rotularius,  111 
Rugae,  482,  484 
Rugitus  et  mugitus,  495,  507,  509 


592 


IXDEX. 


S 
Sabinn?,  170 
Sacellarius,  148 
Sacramentaiy,  111,  119 
Galilean,  158 

of  Angouleme,  121,  408,  485 
of  Bergamo,  160 
of  Biasca,  160,  198 
of  Bobbio.     See  Bobbio 
of  Drogo,  487 

Gelasian,  101,  182,  272,  319,  322,  323 
description  of,  125-134 
Baptismal  rites  in,  295,  298 
ordination  rites  in,  351,  354,  355,  363, 

860,  374 
dedication  of  church  in,  403,  405,  408, 

414 
Stational  Masses  in,  244 
Vdat'io  Virgbmm  in,  424 
marriage  in,  432,  433 
reconciliation  of  penitents  in,  437,  439 
blessing  of  Paschal  candle  in,  253 
of  Gellona,  121,  2S0 
of  Adrian,  called  the  Grpgorian,  109, 
120-125,  179,   180,   248,  275,  281, 
294,  315,  316,  355,  440 
Vdat'io  Virginum  in,  253,  424 
Leonian,  133,  135,  138,  139,  145,  179, 
267,  275,  424,  430,  43  L 
ordinations  in,  351,  355 
of  St.  liemi,  121 
Sacificium,  206 
St.  Gall,  Gelasian,  MS.  nt,  125 

MS.  fragments  at,  157 
Saints,  the — 
Litany  of,  164 
lections  from  lives  of,  195 
festivals  of,  265,  269  et  seq.,  276 
Saliva,  use  of,  304,  317,  332 
Salt,  liturgical  use  of,  296,  317,  331,  410 
Salutation,  liturgical,  82,  166,  191 
Sancta,  rite  of  the,  185 
Sancta  Sanctis,  63,  82,  222 
Sanctus,  the,  61,  117,  118 
in  Alexandrine  Liturgy,  82 
in  Roman  Mass,  176,  179  (oratlo  post), 
215 
Sanctus  De^is  Archangdorum,  193 
Sarapion,  Bishop  of  Antioch,  19 
Sarapion,  Bishop  of  Thmuis,  75,  79,  82, 
242,  330,  376,  377.  See  EticJioiogion  of 
Saturday,  231,  233,  243 
Saturnalia,  the,  261 

Schola  Cantorum  (or  School  of  Cantors  at 
Rome),  103,  116,  163,  109,  315,  346, 
348,  349,  350,  352,  456 
Schola  lectonim,  348 
Scrin'tarius,  354 
Scrutinies,  298,  303,  319,  328 
Sc)/phus,  174,  459,  484 


Secondiciarius,  148 

Secreta  (or  supei-  oblata),  118,  107,  175, 

206,  208  (oratio  post),  217 
Secretarium,  162,  362 
Seculares,  522 
Secundicerius,  459 
Sedes  S.  Petri,  280 
Septimana  major,  520 
Septuagesima,  244 
Sermons,  or  Homilies,  40,  170, 171,  272 

in  the  Galilean  Mass,  197 

in  Holy  Week,  St.  Leo's,  234 

St.  Chrysostom's  in  Lent,  246 

to  the  competents,  328 
Scrvia,  71 
Seven  Brothers,  13 

Seville,  Bishop  of,  receives  pallium,  385 
Sexagesima,  244,  246 
Sext,  448,  449,  450,  492 
Shoes  (for  the  clergy),  395 
Sick,  the,  538 
Signum  Christi.    See  Alphabet,  Ceremony 

of 
Silence,  injunction  to,  100,  170,  190 
Silvester,  St.,  133 
Silvia,     pilgrimage     of       (Peregrlnatio 

Silviae).     See  iLtheria 
Sindalia,  469 

Sindonem  (oratio  post),  208 
Sion,    cathedral   on  Mt.,   491,  496,  498, 

501,  503,  510,  514 
Sixtus.     See  Xystus 
Solomon,  ring  of,  510 

dedication  of  temple  by,  522 
Sonus,  203,  205 
Sorcerers,  530 
Spain — 

metropolitan  system  introduced  in,  31 

Church  of,  appeals  to  Milan,  33-37 

Latin  influence  in  Church  of,  94 

Galilean  Use  in,  96 

disciplinary  code  of,  103 
Stational  churches.     See  Stations 
Stational  Mass,  161,  315,  353.     .See  also 

Mass 
Stations,  122, 124, 150, 160,  229,  230,  244, 
474 

in  Lent,  246 

in  Holy  Week,  234 

fasts,  229 

Statione  CathoUca,  473 

announced,  462 

at  Bethlehem,  497,  513,  552,  569 

at  Gethsemane,  508,  562 

on  Mount  of  Olives,  508,  516,  562 

at  Golgottia,  511,  565 

at  Sion,  516,  570 
Statuta  Ecclesiae  Antiqua,  132,  350,  351, 

352,  363 
Staurofori,  474,  430 


INDEX. 


693 


Stephen,  St.  (Mart.),  265,  2G6,  267 

Stephen,  St.  (Pope),  133,  13G,  267 

Stole,  the  (orarium),  390-391 

Stowe  Missal,  the.     See  Mlt-sal 

Strategiae,  13 

Strata?;  477 

Subadjuva  (suajuva),  467,  482 

Subarrhatio,  429 

Subdeacon,  252,  343,  344,  352,  367,  376, 

457,  474 
Sublinteata,  510,  564 
Sudarium,  390 
Sundaj',  78 

observance  of,  47,  228 

services  on,  229,  494,  549 
Sunday  in  Lent,  243,  500 
Superpositio  jejwiii,  231,  285.     See  Fa^ts 
Susum,  493 
Symbol,     the     (Creed).       See     Tradltio 

symboli  and  Reddltlo  SJjmholi 
Symphorian,  St.,  151 
Synagogue- 
rulers  of,  9 

worship  of,  46,  47,  48,  50 

influence  on  Christian  Liturgy,  59 

festivals  of,  235 
Synaxary,  112 
Synaxesy  the  (or  assemblies),  167,  230, 

234,  246,  248,  249,  450 
Syracuse,  Bishop  of,  receives  pall,  386 
Syria  in  the  second  century,  18  et  seq. 

provinces  of,  27 

liturgy  of  Church  of,  55,  65 

Patriarchs  of,  65 

See  siriste,  521 
Syriac  Menologion,  276 

T 

Taper?,  use  of,  163,  252,  468,  478,  552 

at  baptism,  311,  312 

at  night  processions,  517,  563 

at  vespers,  493,  494 

at  dedications,  409 
Te  iffitur,  179 
Temperlta,  457,  459,  474 
Te  rogamus  audi  nos,  106,  165 
Tertullian,  17,  334,  335,  338,  347, 428,  447, 
448 

caricatures  Callixtus,  444 
Theatrical  profession,  529 
Theodore,  Archbishop  of  Canterbury,  45, 

99,  100 
Thessalonica,  vicariate  of,  42 
Thrace,  diocese  of,  21 
Thursday,  130,  246 
Tiara,  Papal,  396 
Tiberiad,  school  of,  6 
Tierce,  447-449 
Tironian  notes,  145 


Toledo- 
Councils  of,  96,  98,  372,  392 
centre  of  "Visigothic  Church,  103 
Liturgy  of,  103 
Officium  at,  190 

Tower  (Turris)  for  bread  at  oblation,  205 

Tract  (tractm),  114,  168,  359 

Tradltio  of  vestments  at  ordination,  378, 
398 

Traditio  sijmboli,  the,  170,  301,  319 
in  Gallican  Pate,  152,  319 
in  the  Eastern  Church,  328,  520,  574 

Traditio  of  the  instruments  at  ordination, 
368 

Traditio  of  the  Gospel,  301 

Traditio  of  the  Pater  Noster,  302 

Transitoriam,  225 

Trccanum^  225 

Treves,  Felix,  Bishop  of,  33,  34 

Trisagion,  83 
in  the  Gallican  Mass,  191,  193,  197 

Tunica  Unea  (albe),  381 

Tunicle,  379, 456 

Turin,  Council  of,  34 

Tyre,  dedication  of  church  at,  400 


U 


Ulfilas,  Bishop,  29  _ 
Unction.     See  Anointing 
Unctionis  dies,  320 
Ungiarium,  482 
Unleavened  bread,  74 


Vecchioni  of  Milan,  the,  204 
Veil- 
across  Apse,  85,  413 

for  the  elements,  205 

prayer  of  the,  206 

for  covering  relics,  405 

or  velatio,  taking  the,  422,  424,  425 

velatio  nuptialis,  or  pall,  432 

used  at  pagan  marriage,  433 
Fe?-e  Sanctus,  215 

Vespers  (lucernaria),  315,  449,  493 
Vesper  station,  513 
Vestments,  1G3 

traditio  of,  378 

enumeration  of,  379,  384 

colour  of,  479,  538 
Victorius  of  Aquitaine,  tables  of,  238 
Vigil,  229,  287 

Easter  Eve,  320 
Virgin,  the  Blessed — 

festivals  of,  130,  267,  269  et  seq,,  272, 
275,  479 

church  dedicated  to,  273 

verses  to,  546 


;94 


INDEX. 


Virgins  (virglnes  canonicae),  343 
consecration  of,  419,  42o,  535 

Viri  Galilaei,  491 

Visigoths — 

Church  of,  32,  98,  103 

Kings  of,  and  their  bishops,  40 

Voconius,  Bishop,  119 

W 

Washing.     See  Feet 

Wednesday,  228,  233 

White  dress,  314 

Whit  Sundiiv,  515,  570.     See  reatecnst 

Eve  of,  471 
Widows,  342,  529,  535,  53G 
Wilfrid,  St.,  100 
Women,  224,  462,  530,  531 


Xenodoxium,  474 
Xerophagy,  241 
Ximenes,  119 
Xystus,  13G.     See  Popes 

Z 


Zeno,  St.,  107 

i.Se\(p6eeos,  2CG 
iLvayvdcTTTjs,  528,  538 
ayd/xvricns,  53G 

^fW  VIXWV,  K.T.K.,  526 

av6Kpe(o,  245 
aTrSra^is,  330 
cppaSuiva,  531 
a(T(oTov,  245 

ypa/xfj.aTiK6s,  529 

iK<pd)V7\(nS,  118 

i^opKt(r/j.6s,  536 
(irLyoyaTioy,  384 
(Tn/iaylKia,  384 
iiTiau^oixivt],  240 
eTnTpa-xJ]Kiov,  391 
eyXaptfTTia,  5''->o 

6eaTpiK6s,  529 
Oioirdrup,  2CG 


lmr6Spo/j.oSf  529 

Kafi.7)Xa\JKiov,  396 
KXdcTfia,  52 
K\7Jpos,  539 
KoifiriTrtptov,  539 
Kvvr]y6s,  529 
KvpiaK6y,  400,  536 

Xvxviiiiv,  4:93 

fjLoyd^oyres,  78 
fiovoyeyr)s,  83,  190 
jxvpoy,  330 

«JfloVr;,  391 
o'ici>ytcrT-fis,  530 
oKTivrfxos,  245 

■jToAXio,  531 
■KapdKX7}rov,  533 
7r(i(rxa)  <^37 
irevr7]K0(TTdpL0v,  245 
irpoOeffis,  83 
TrpoffKOfiiSr],  85 

o-oi,  Kvpie,  207 
ffTixdpiov,  381 
(Tuvalts,  167 
avyra^is,  330 

reXwyov,  245 
rpic^Siov,  24.5 
Tvpocpdyov,  245 

viroBidKOvos,  528,  533 

(papKraiov,  245 
<pe\6yioy,  381 
<l)uri^6fji.eyoi,  328 

XeipoOecria,  341 
Xepov^iKov,  84 
X^pa,  342 

ufio<p6piov,  389 
wpdpiov,  391 


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